A defence of the doctrine propounded by the synode at Dort against Iohn Murton and his associates, in a treatise intituled; A description what God, &c. With the refutation of their answer to a writing touching baptism. By Iohn Robinson.
         Robinson, John, 1575?-1625.
      
       
         
           1624
        
      
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             A defence of the doctrine propounded by the synode at Dort against Iohn Murton and his associates, in a treatise intituled; A description what God, &c. With the refutation of their answer to a writing touching baptism. By Iohn Robinson.
             Robinson, John, 1575?-1625.
          
           [4], 203, [1] p.
           
             Successors of G. Thorp],
             [Amsterdam :
             Printed in the year, 1624.
          
           
             Printer and place of publication from STC.
             Murton's "A discription of what God hath predestinated concerning man" was published in 1620.
             Errata on Dd2r, final page of text.
             Reproduction of the original in the Bodleian Library.
          
        
      
    
     
       
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           Murton, John. -- Discription of what God hath predestined concerning man.
           Synod of Dort (1618-1619)
           Baptism -- Early works to 1800.
        
      
    
     
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           A
           DEFENCE
           OF
           THE
           DOCTRINE
           PROPOVNDED
           BY
           THE
           SYNODE
           
             AT
             DORT
             :
             AGAINST
          
           IOHN
           MVRTON
           AND
           HIS
           ASSOCIATES
           ,
           IN
           A
           Treatise
           intuled
           ;
           
             A
             Description
             what
             God
             ,
             &c.
             
             WITH
          
           THE
           REFVTATION
           OF
           their
           Answer
           to
           a
           Writing
           touching
           BAPTISM
           .
           By
           IOHN
           ROBINSON
           .
        
         
           Printed
           in
           the
           year
           ,
           1624.
           
        
      
       
         
         
         
           THE
           PREFACE
           .
        
         
           THE
           record
           which
           the
           Apostle
           
             bare
             the
             Iews
          
           
           in
           his
           time
           ;
           such
           as
           either
           reade
           these
           mens
           writings
           ,
           or
           know
           their
           persons
           may
           bear
           them
           ;
           which
           is
           ,
           that
           
             they
             haue
             a
             zeal
             of
             God
             ,
             but
             not
             according
             to
             knowledg
             ,
          
           I
           add
           touching
           them
           ,
           nor
           in
           modesty
           neither
           .
           Which
           if
           it
           held
           any
           place
           in
           their
           hearts
           ,
           as
           were
           meet
           ,
           would
           moderate
           and
           restrain
           both
           their
           causlesse
           presumption
           in
           themselvs
           ,
           and
           gracelesse
           licentiousnesse
           which
           they
           fear
           not
           to
           use
           ,
           both
           towards
           God
           ,
           and
           other
           men
           .
        
         
           They
           would
           seem
           very
           zealous
           for
           the
           Scriptures
           purity
           and
           perfection
           :
           vvarning
           all
           to
           
             take
             heed
             they
             presume
             not
             aboue
          
           
           
             what
             is
             written
          
           ;
           nor
           to
           
             add
             to
             ,
             or
             diminish
             from
             the
             perfect
             law
             of
             the
             Lord
             contained
          
           therin
           :
           And
           yet
           they
           themselvs
           presume
           so
           frequently
           ,
           and
           notoriously
           in
           this
           their
           book
           ,
           to
           corrupt
           the
           very
           words
           of
           the
           Texts
           which
           they
           cite
           ,
           by
           adding
           to
           ,
           and
           taking
           away
           ,
           and
           altering
           ,
           for
           their
           advantage
           ;
           as
           I
           suppose
           ,
           the
           like
           hath
           not
           been
           seen
           before
           in
           any
           ,
           of
           any
           sect
           whatsoever
           :
           and
           as
           if
           ,
           in
           truth
           ,
           they
           meant
           not
           to
           use
           a
           gift
           to
           interpret
           the
           holy
           Scriptures
           ,
           but
           a
           priviledg
           to
           correct
           them
           .
           A
           taste
           of
           this
           they
           giue
           us
           in
           their
           very
           Epistle
           ,
           where
           answering
           an
           objection
           taken
           from
           the
           
             learning
             of
             the
             Synode
             at
             Dort
             ,
          
           by
           Es.
           29.
           14
           ,
           &
           Math.
           11.
           25.
           26
           ,
           they
           ,
           instead
           of
           
             wise
             and
             prudent
          
           ,
           which
           are
           Christs
           words
           ,
           put
           learned
           ,
           and
           that
           in
           small
           letters
           as
           part
           of
           the
           Text
           ,
           both
           wronging
           therin
           that
           lawfull
           and
           helpfull
           learning
           in
           others
           ,
           which
           themselvs
           want
           ,
           and
           corrupting
           the
           Lords
           words
           ,
           which
           they
           ought
           religiously
           to
           keep
           ;
           and
           obtruding
           another
           meaning
           then
           ever
           came
           into
           his
           mind
           :
           which
           they
           doe
           usually
           in
           this
           Treatise
           ,
           by
           neglecting
           the
           main
           scope
           of
           the
           place
           cited
           ,
           and
           catching
           at
           a
           word
           or
           phrase
           in
           it
           ▪
           which
           is
           the
           highest
           way
           ,
           that
           can
           be
           ,
           to
           all
           heresie
           .
        
         
         
           And
           for
           men
           ,
           how
           uncharitable
           are
           they
           towards
           them
           in
           their
           persons
           ,
           judging
           them
           as
           perishing
           without
           remedie
           ,
           if
           they
           receiv
           not
           their
           new
           Gospell
           of
           Anabatistry
           and
           Free-will
           ?
           How
           injurious
           in
           relating
           their
           own
           mis-formed
           collections
           ,
           for
           their
           opinions
           ?
           And
           lastly
           ,
           how
           contemptuous
           of
           their
           gifts
           and
           graces
           ,
           how
           eminent
           soever
           ?
           As
           if
           
             the
             word
             of
             God
             came
             out
             from
             them
             ,
             or
             to
             them
          
           
           alone
           .
           It
           is
           true
           ,
           we
           ought
           not
           to
           pin
           our
           faith
           on
           the
           sleevs
           of
           any
           ,
           nor
           to
           call
           any
           Master
           ,
           as
           Christ
           speaks
           and
           means
           ,
           but
           him
           alone
           :
           and
           no
           lesse
           true
           ,
           that
           Christ
           hath
           given
           gifts
           to
           some
           
             men
             ,
             for
             the
             edifying
             of
             others
          
           ;
           and
           that
           we
           ought
           
             not
             to
             look
             on
             our
          
           
           
             things
             alone
          
           ,
           as
           if
           we
           alone
           had
           knowledg
           and
           conscience
           ,
           and
           zeal
           ,
           and
           soules
           to
           saue
           :
           
             but
             every
             man
             also
             of
             the
             things
             of
             others
          
           (
           though
           in
           some
           things
           differing
           from
           them
           )
           as
           having
           these
           
           things
           ,
           as
           well
           as
           we
           :
           and
           therwith
           considering
           ,
           that
           many
           eies
           see
           more
           then
           one
           ,
           and
           that
           specially
           having
           ,
           as
           so
           many
           spectacles
           ,
           the
           advantages
           of
           knowledge
           of
           Tongues
           ,
           and
           Arts
           ,
           with
           daily
           travail
           in
           the
           Scripture
           ,
           which
           in
           us
           are
           wanting
           .
           And
           thus
           
             serving
             God
             ,
             in
             all
             modesty
             of
             minde
             ,
          
           and
           being
           
             sincere
             in
             the
             truth
          
           
           
             in
             loue
          
           ,
           we
           shall
           be
           much
           sitter
           ,
           both
           to
           help
           others
           ,
           and
           to
           be
           helped
           by
           them
           in
           the
           things
           agreeable
           thereunto
           .
        
      
    
     
       
         
         A
         DEFENCE
         OF
         THE
         DOCTRINE
         PROPOVNDED
         BY
         THE
         
           SYNODE
           AT
           DORT
        
         .
      
       
         
           CHAP.
           I.
           
        
         
           
             Of
             Predestination
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               WEE
               hold
               ,
               that
               before
               the
               foundation
               of
               the
            
             
             
               world
               ,
               the
               most
               holy
               God
               predestinated
               to
               make
               the
               world
               ,
               and
               man.
               &c.
               
            
          
        
         
           
             DEFENCE
             .
          
           
             NEither
             the
             Scriptures
             so
             speak
             ;
             neither
             is
             it
             sensibly
             said
             ,
             that
             
               God
               predestinated
               to
               make
               the
               world
               and
               man
            
             &c.
             
             To
             predestinate
             ,
             is
             to
             predetermine
             ,
             or
             to
             destinate
             ,
             or
             ordain
             before
             hand
             ,
             a
             person
             ,
             or
             thing
             to
             its
             end
             .
             God
             indeed
             purposed
             from
             eternity
             to
             make
             the
             world
             ,
             and
             man
             ;
             but
             destinated
             it
             ,
             and
             him
             ,
             considered
             as
             (
             to
             be
             )
             made
             ,
             to
             their
             ends
             .
             Christ
             as
             God
             was
             preordained
             or
             predestinated
             
               before
               the
               foundation
            
             
             
               of
               the
               world
               ,
               and
               manifested
               in
               the
               last
               times
               for
               our
               redemption
            
             ;
             yet
             is
             he
             not
             of
             the
             number
             of
             persons
             or
             things
             
             made
             or
             created
             .
             Again
             ,
             the
             
               glory
               of
               the
               grace
            
             of
             God
             ,
             shineing
             in
             mans
             salvation
             ,
             is
             a
             created
             thing
             ,
             and
             yet
             not
             predestinated
             of
             God
             ,
             nor
             preordained
             to
             any
             end
             ,
             being
             it selfe
             the
             utmost
             end
             of
             all
             things
             .
             We
             see
             then
             something
             predestinated
             ,
             and
             yet
             not
             made
             ;
             and
             something
             again
             made
             ,
             and
             ●ot
             predestinated
             .
             With
             like
             incongruity
             they
             adde
             ,
             that
             
               God
               predestinated
               to
               make
               man
               a
               reasonable
               soule
               ,
               to
               giue
               him
               a
               righteous
               Law
               ,
            
             and
             lastly
             ,
             to
             
               send
               his
               sonne
               to
               purchase
               the
               very
               wicked
               ,
            
             &c.
             which
             last
             words
             haue
             neither
             truth
             in
             them
             (
             in
             their
             meaning
             ;
             )
             nor
             sense
             ,
             as
             they
             lay
             them
             down
             .
          
           
             Secondly
             ,
             the
             
               Synode
               at
               Dort
            
             ,
             against
             which
             these
             Adversaries
             deal
             ,
             and
             all
             others
             ,
             speaking
             distinctly
             of
             things
             ,
             apply
             the
             decree
             of
             predestination
             ,
             to
             reasonable
             creatures
             :
             and
             that
             Synode
             specially
             to
             men
             ,
             and
             the
             same
             considered
             ,
             as
             
               faln
               its
            
             
             
               Adam
               ,
               and
               thereby
               made
               guilty
               of
               eternall
               death
            
             ;
             referring
             the
             decree
             of
             creation
             ,
             and
             permission
             of
             the
             fall
             ,
             to
             a
             more
             general
             work
             of
             divine
             providence
             .
          
           
             Their
             description
             of
             the
             elect
             ,
             and
             reprobate
             may
             be
             admitmitted
             ,
             in
             a
             good
             sense
             :
             namely
             ,
             that
             
               the
               receiving
               of
               grace
               by
               some
               ,
            
             argues
             
               Gods
               eternall
               election
            
             of
             them
             ,
             as
             the
             effect
             doth
             the
             cause
             .
             The
             
               not
               receiving
               of
               this
               grace
            
             by
             others
             ,
             to
             whom
             it
             is
             offered
             ,
             his
             eternall
             reprobation
             ;
             that
             is
             ,
             his
             not-electing
             ,
             but
             refusing
             or
             passing
             by
             of
             others
             ,
             as
             the
             consequent
             ,
             the
             antecedent
             .
             Of
             which
             ,
             more
             hereafter
             .
          
           
             In
             setting
             down
             
               the
               difference
            
             between
             them
             and
             us
             ,
             they
             
             insinuate
             ,
             as
             if
             we
             made
             
               God
               the
               Authour
            
             ,
             yea
             ,
             
               the
               principall
               Authour
               of
               all
               the
               evill
            
             of
             sin
             
               in
               the
               world
            
             .
             But
             as
             the
             Synode
             disclaims
             that
             prophane
             errour
             ,
             so
             doth
             it
             justly
             complain
             of
             this
             ungodly
             slander
             :
             which
             in
             these
             men
             ariseth
             from
             their
             want
             of
             skill
             ,
             to
             put
             difference
             between
             Gods
             working
             of
             the
             sinne
             ,
             as
             authour
             therof
             ;
             and
             his
             appointing
             ,
             and
             ordering
             both
             of
             sin
             ,
             and
             sinner
             ,
             to
             his
             own
             holy
             ends
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             THe
             first
             particular
             against
             which
             they
             deal
             ,
             is
             our
             affirmation
             ,
             that
             
               God
               decreed
               the
               sinne
               of
               Adam
               ,
               and
               that
               of
            
             
             
               necessity
               to
               come
               to
               passe
               ,
               and
               consequently
               ,
               all
               other
               sinnes
               ,
               in
               their
               time
               ,
            
             taking
             upon
             them
             with
             all
             to
             manifest
             ,
             that
             herein
             wee
             not
             onely
             
               contradict
               the
               truth
               ,
               but
               our
               own
               affirmation
            
             elsewhere
             ,
             quoting
             for
             example
             ,
             
               Theses
               Genevenses
            
             ,
             pag.
             26
             ,
             where
             it
             is
             affirmed
             ,
             that
             
               Adam
               in
               innocency
               ,
               had
               free-will
               or
               power
               ,
               from
               the
               creation
               of
               God
               ,
               not
               to
               haue
               sinned
               :
            
             which
             matter
             they
             also
             prosecute
             in
             many
             words
             ,
             with
             great
             disorder
             ,
             making
             the
             head
             of
             their
             discourse
             ,
             Predestination
             ;
             and
             the
             body
             sin
             .
          
        
         
           
             DEFENCE
             .
          
           
             AS
             the
             contradiction
             is
             not
             in
             our
             Assertions
             ,
             but
             in
             their
             misunderstanding
             :
             So
             might
             I
             ,
             by
             good
             right
             ,
             forbeare
             to
             meddle
             about
             
               Adams
               sin
            
             ,
             in
             the
             case
             of
             predestination
             ;
             considering
             the
             determination
             of
             the
             Synode
             at
             Dort
             hereabout
             ,
             which
             I
             take
             upon
             me
             to
             defend
             :
             which
             considers
             
               man
               as
               fallen
            
             in
             Gods
             account
             ,
             as
             the
             object
             of
             the
             Predestination
             in
             question
             .
             But
             I
             will
             not
             use
             all
             my
             lawfull
             liberty
             ;
             but
             as
             he
             that
             will
             overtake
             and
             hold
             a
             malefactour
             ,
             must
             follow
             him
             ,
             not
             onely
             in
             the
             high
             and
             beaten
             way
             ,
             whilst
             he
             keeps
             it
             ,
             but
             in
             all
             the
             out-leaps
             also
             ,
             and
             turnings
             ,
             which
             he
             makes
             :
             So
             ,
             God
             assisting
             me
             ,
             purpose
             I
             (
             though
             it
             be
             troublesome
             )
             to
             follow
             and
             prosecute
             these
             Adversaries
             in
             this
             ,
             and
             other
             their
             particular
             straglings
             ,
             if
             any
             way
             pertinent
             to
             the
             generall
             controversie
             .
          
           
             I
             affirm
             then
             ,
             that
             Gods
             decree
             ,
             and
             ordination
             about
             Adams
             fall
             was
             such
             ,
             as
             that
             the
             same
             could
             not
             but
             follow
             therupon
             ;
             not
             as
             an
             effect
             ,
             upon
             a
             cause
             working
             it
             (
             God
             forbid
             )
             ;
             but
             as
             a
             consequent
             upon
             an
             antecedent
             ;
             or
             as
             an
             event
             necessarily
             following
             upon
             a
             most
             holy
             ,
             wise
             and
             powerfull
             providence
             ;
             so
             ordering
             and
             disposing
             ,
             that
             the
             same
             should
             so
             come
             to
             passe
             infallibly
             ,
             though
             performed
             by
             Adams
             free
             ,
             and
             freely
             working
             will.
             If
             any
             demand
             how
             this
             can
             be
             ,
             that
             God
             who
             forbiddeth
             and
             hateth
             sinne
             ,
             yet
             should
             so
             order
             persons
             and
             things
             ,
             by
             his
             providence
             ,
             and
             so
             from
             eternity
             purpose
             to
             order
             them
             ,
             as
             that
             the
             same
             cannot
             but
             be
             ?
             I
             answer
             ,
             by
             free
             acknowledgment
             ,
             that
             the
             
             manner
             of
             Gods
             working
             herein
             is
             to
             me
             ,
             and
             to
             all
             men
             ,
             unconceiueable
             ;
             and
             withall
             avouch
             ,
             that
             he
             ,
             who
             will
             not
             confesse
             ,
             that
             God
             can
             (
             and
             could
             in
             Adams
             sin
             )
             by
             his
             infinite
             wisedom
             and
             power
             ,
             most
             effectually
             ,
             and
             infallibly
             ,
             in
             regard
             of
             such
             event
             ,
             order
             and
             dispose
             of
             things
             ,
             without
             violation
             to
             his
             holinesse
             ,
             or
             violence
             to
             the
             creatures
             will
             ,
             as
             no
             mortall
             man
             is
             able
             to
             conceiue
             the
             manner
             therof
             ,
             is
             himselfe
             in
             a
             high
             degree
             ,
             guilty
             of
             that
             pride
             ,
             which
             was
             Adams●uine
             ●uine
             ,
             by
             which
             he
             desired
             to
             be
             as
             God
             in
             knowledge
             .
             
             Who
             is
             able
             to
             understand
             the
             manner
             of
             Gods
             working
             ,
             in
             giving
             the
             Holy
             Ghost
             to
             men
             ,
             and
             in
             directing
             the
             tongues
             and
             pens
             of
             the
             Prophets
             infallibly
             ,
             and
             so
             as
             they
             could
             not
             erre
             ?
             Much
             lesse
             discernable
             is
             Gods
             manner
             of
             working
             in
             ,
             and
             about
             the
             creatures
             sinfull
             actions
             .
             And
             because
             many
             take
             great
             offence
             at
             this
             doctrine
             of
             truth
             ,
             and
             work
             of
             God
             ,
             I
             will
             (
             the
             Lord
             assisting
             me
             )
             plainly
             ,
             and
             briefly
             ,
             as
             I
             can
             ,
             proue
             ,
             that
             all
             events
             ,
             even
             those
             most
             sinfull
             (
             in
             regard
             of
             the
             creatures
             work
             in
             ,
             and
             of
             them
             )
             come
             to
             passe
             necessarily
             ,
             after
             a
             sort
             ,
             in
             respect
             of
             Gods
             providence
             ,
             as
             being
             a
             hand
             steady
             ,
             and
             which
             swarveth
             not
             in
             ordering
             the
             creature
             in
             ,
             and
             unto
             the
             same
             .
          
           
             My
             first
             proofe
             is
             from
             
               Act.
               2.
               22.
               23
               ,
               &
               ch
               .
               4.
               27.
               28.
               
               Him
            
             
             (
             to
             wit
             Christ
             )
             
               being
               delivered
               by
               the
               determinate
               counsell
               ,
               and
               foreknowledge
               of
               God
               ,
               ye
               haue
               taken
               ,
               and
               by
               wicked
               hands
               haue
               crucified
               ,
               and
               slain
               .
            
             And
             again
             ,
             
               Herod
               ,
               Pontius
               Pilate
               ,
               with
               the
               Gentiles
               ,
               and
               people
               of
               Israel
               ,
               were
               gathered
               together
               to
               doe
               whatsoever
               thy
               hand
               ,
               and
               thy
               counsell
               determined
               before
               to
               be
               done
               .
            
             What
             words
             could
             the
             Holy
             Ghost
             make
             choise
             of
             more
             liuelily
             to
             expresse
             Gods
             effectuall
             work
             ,
             according
             to
             his
             eternall
             purpose
             ?
             Here
             is
             expresly
             mentioned
             ,
             not
             onely
             his
             foreknowledge
             (
             upon
             which
             the
             event
             necessarily
             followeth
             ,
             except
             God
             goe
             by
             guesse
             onely
             )
             but
             his
             
               determinate
               counsel
            
             ,
             yea
             his
             hand
             ,
             as
             the
             effectuall
             instrument
             of
             working
             :
             as
             if
             the
             Holy
             Ghost
             should
             haue
             said
             ,
             That
             which
             the
             heart
             of
             God
             unchangeably
             purposed
             s●ould
             be
             done
             ,
             touching
             the
             killing
             of
             h●s
             Son
             by
             wicked
             men
             ,
             that
             his
             hand
             powerfully
             ordered
             to
             be
             done
             accordingly
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             
               THeir
               evasions
               else-where
               are
               ,
               that
            
             God
             decreed
             to
             suffer
             
             them
             to
             doe
             that
             which
             they
             did
             ,
             but
             decreed
             not
             that
             they
             should
             so
             doe
             ,
             and
             that
             God
             might
             haue
             appointed
             some
             to
             sacrifice
             his
             sonne
             Christ
             ,
             as
             he
             did
             Abraham
             to
             sacrifice
             his
             son
             Isaac
             .
             
               And
               againe
               ,
               that
            
             although
             God
             determined
             certainly
             that
             his
             sonne
             should
             be
             slain
             ,
             yet
             he
             might
             haue
             been
             slain
             without
             sin
             ▪
          
        
         
           
             DEFENCE
             .
          
           
             THat
             God
             suffered
             ,
             and
             so
             decreed
             to
             suffer
             the
             wicked
             to
             kill
             his
             sonne
             ,
             is
             plaine
             .
             If
             he
             had
             not
             decreed
             to
             suffer
             them
             ,
             he
             had
             not
             suffered
             them
             ;
             if
             he
             had
             not
             suffered
             them
             ,
             they
             could
             not
             haue
             done
             it
             :
             but
             that
             he
             onely
             suffered
             them
             ,
             is
             against
             the
             expresse
             words
             and
             meaning
             of
             the
             text
             ,
             which
             sayth
             ,
             the
             
               wicked
               took
            
             him
             ,
             
               being
               delivered
               by
               Gods
               determinato
               counsell
               .
            
             Is
             to
             deliver
             by
             determinate
             counsell
             ,
             to
             suffer
             onely
             ?
             So
             where
             it
             is
             sayd
             ,
             that
             Gods
             
               hand
               determined
            
             that
             which
             
               was
               done
            
             ,
             it
             shewes
             that
             God
             was
             a
             doer
             in
             the
             businesse
             ,
             and
             not
             a
             sufferer
             onely
             .
             If
             God
             onely
             suffered
             them
             ,
             (
             that
             is
             ,
             hindred
             them
             not
             )
             he
             had
             no
             hand
             in
             it
             at
             all
             ,
             but
             with-held
             his
             hand
             from
             medling
             in
             it
             .
             How
             then
             could
             his
             
               hand
               and
               counseli
               determine
               before
               whatsoever
               was
               done
               ?
            
             Besides
             ,
             if
             God
             onely
             suffered
             the
             death
             of
             his
             sonne
             ,
             all
             the
             worth
             of
             our
             redemption
             by
             his
             death
             ,
             vanisheth
             away
             :
             seeing
             that
             which
             God
             suffers
             onely
             ,
             is
             onely
             evill
             ,
             and
             not
             good
             .
             Also
             by
             this
             perverse
             exposition
             ,
             neither
             the
             Father
             
               gaue
               his
               sonne
            
             ,
             nor
             the
             sonne
             
               himselfe
               for
               us
               to
               the
               death
               ,
            
             which
             the
             Scriptures
             every
             where
             affirme
             .
             Lastly
             ,
             hee
             that
             considers
             the
             end
             of
             the
             
             Churches
             prayer
             ,
             Act.
             4.
             will
             plainly
             see
             how
             they
             meant
             therein
             to
             ascribe
             unto
             God
             more
             then
             the
             sole
             suffering
             of
             those
             things
             .
             The
             end
             was
             to
             comfort
             themselues
             and
             other
             Gods
             servants
             against
             the
             threatnings
             and
             rage
             of
             the
             wicked
             in
             all
             their
             persecutions
             .
             But
             what
             comfort
             (
             I
             marvail
             )
             can
             the
             servants
             of
             God
             draw
             from
             this
             consideration
             ,
             that
             God
             suffers
             the
             wicked
             in
             rage
             to
             persecute
             them
             ,
             and
             hinders
             
             them
             not
             .
             This
             were
             indeed
             rather
             matter
             of
             discouragement
             and
             dispaire
             ,
             then
             of
             comfort
             unto
             them
             .
             But
             herein
             stands
             their
             comfort
             firme
             ,
             that
             God
             by
             the
             hand
             of
             his
             providence
             orders
             all
             these
             things
             according
             to
             the
             fore-determination
             of
             the
             counsel
             of
             his
             will.
             Neither
             wil
             their
             vain
             imagination
             helpe
             them
             ,
             that
             
               Christ
               might
               haue
               been
               slain
               ,
               and
               become
               our
               sacrifice
               ,
               yet
               without
               sinne
               .
            
             For
             howsoeevr
             it
             bee
             not
             for
             them
             ,
             nor
             me
             ,
             to
             determine
             what
             was
             possible
             to
             Gods
             absolute
             power
             ;
             yet
             we
             know
             ,
             considering
             the
             declaration
             thereof
             both
             by
             the
             Scriptures
             and
             event
             ,
             that
             in
             regard
             of
             Gods
             decree
             ,
             it
             was
             necessarie
             that
             Christ
             should
             dye
             ,
             as
             he
             did
             ,
             by
             the
             conspiracie
             and
             rage
             of
             wicked
             men
             ;
             as
             both
             the
             expresse
             words
             ,
             and
             plain
             drift
             of
             the
             places
             proue
             .
             Lastly
             ,
             it
             is
             an
             erroneous
             presumption
             ,
             that
             
               God
               might
               haue
               appointed
               some
               to
               haue
               sacrificed
               his
               sonne
               Christ
               ,
               as
               he
               did
               Abraham
               to
               sacrifice
               his
               sonne
               Isaac
               ,
            
             to
             wit
             ,
             
               in
               obedience
               to
               Gods
               commandement
            
             ,
             considering
             how
             expresly
             the
             Scriptures
             did
             even
             before
             his
             death
             ,
             teach
             the
             contrary
             :
             and
             that
             
               the
               sonne
               of
               man
               must
               suffer
               many
               things
               ,
               and
               be
               killed
               by
               the
               Elders
               and
               chiefe
               Priest.
            
             Also
             that
             
             Christ
             
               ought
               to
               suffer
            
             ,
             to
             wit
             ,
             what
             he
             had
             suffered
             ,
             by
             the
             
               Priests
               and
               Rulers
               which
               had
               delivered
               him
               to
               bee
               condemned
               to
               death
               ,
               and
               had
               crucified
               him
               :
            
             which
             manner
             of
             death
             ,
             by
             being
             
               hanged
               upon
               the
               tree
            
             ,
             so
             
               becoming
               a
               curse
               for
               us
            
             ,
             that
             he
             
               might
               free
               us
               from
               the
               curse
               of
               the
               Law
               ,
            
             was
             as
             well
             foretold
             by
             the
             scriptures
             ,
             as
             his
             death
             it selfe
             .
             If
             that
             cannot
             but
             be
             ,
             which
             the
             Scriptures
             fore-tell
             ,
             and
             that
             the
             Scriptures
             fore-told
             that
             Christ
             must
             thus
             be
             killed
             and
             crucified
             by
             the
             hands
             of
             wicked
             men
             ,
             then
             was
             it
             necessary
             (
             and
             could
             not
             otherwise
             be
             )
             in
             regard
             of
             Gods
             decree
             ,
             that
             Christ
             should
             die
             as
             he
             did
             ,
             and
             not
             without
             sinne
             in
             them
             that
             killed
             him
             .
          
           
             To
             conclude
             this
             place
             :
             These
             men
             granting
             ,
             that
             God
             decreed
             the
             death
             of
             his
             sonne
             ,
             but
             denying
             that
             he
             decreed
             the
             meanes
             and
             manner
             thereof
             ,
             make
             the
             most
             wise
             God
             like
             weak
             man
             ,
             who
             often
             resolues
             of
             a
             thing
             to
             bee
             done
             ,
             but
             takes
             time
             to
             consider
             of
             the
             manner
             of
             doing
             it
             .
          
           
             Neither
             yet
             doe
             we
             ,
             by
             all
             this
             ,
             make
             God
             the
             
               appointer
               of
            
             
             evill
             in
             their
             meaning
             ,
             that
             is
             ,
             either
             the
             commander
             ,
             or
             worker
             ,
             or
             approver
             thereof
             ;
             but
             onely
             the
             supreme
             governour
             of
             the
             whole
             world
             ,
             and
             of
             all
             persons
             and
             actions
             therein
             ,
             how
             sinfull
             soever
             ;
             using
             and
             ordering
             the
             covetousnesse
             of
             Iudas
             ,
             the
             envy
             of
             the
             Priests
             ,
             and
             injustice
             of
             Pilate
             to
             this
             event
             of
             Christs
             death
             ;
             in
             regard
             of
             them
             most
             wicked
             ,
             but
             of
             God
             ,
             most
             gracious
             ;
             and
             to
             us
             ,
             most
             profitable
             .
          
           
             Take
             we
             one
             other
             instance
             ,
             for
             this
             purpose
             ,
             from
             God●
             threatning
             of
             David
             by
             the
             Prophet
             ,
             for
             his
             sinne
             against
             
               Vriah
               .
               Now
               therfore
               the
               sword
               shall
               never
               depart
               from
               thy
               house
               ,
            
             
             
               &c.
               
               Behold
               I
               will
               raise
               up
               evill
               against
               thee
               out
               of
               thine
               own
               house
               ,
               and
               I
               will
               take
               thy
               wiues
               before
               thine
               eyes
               ,
               and
               giue
               them
               unto
               thy
               neighbour
               ,
               and
               he
               shall
               ly
               with
               thy
               wiues
               in
               the
               sight
               of
               the
               Sunne
               ,
               &c.
               
            
             Whence
             it
             appeares
             ,
             that
             Absoloms
             practises
             against
             his
             father
             ,
             as
             necessarily
             followed
             ,
             by
             the
             work
             of
             Gods
             providence
             ,
             as
             Gods
             threatnings
             going
             before
             ,
             were
             necessarily
             true
             .
             Will
             they
             say
             ,
             that
             God
             
               onely
               suffred
            
             this
             ,
             and
             so
             gainsay
             God
             himselfe
             ,
             saying
             ,
             
               I
               will
               doe
               this
               ,
               v.
            
             12.
             
             Is
             to
             do
             to
             suffer
             with
             these
             men
             ?
             Tell
             me
             ,
             you
             poore
             seduced
             soules
             ,
             doth
             not
             the
             Lord
             here
             threaten
             a
             judgement
             from
             him
             to
             come
             upon
             
             David
             for
             his
             sin
             ?
             Are
             not
             
               all
               Gods
               judgements
               good
               and
               righteous
               ?
            
             Doth
             the
             Iudge
             onely
             suffer
             the
             punishment
             of
             the
             malefactors
             ,
             and
             not
             inflict
             or
             procure
             it
             ?
             The
             scriptures
             teach
             ,
             and
             these
             men
             acknowledge
             ,
             that
             
               whatsoever
               is
               good
               ,
               commeth
               from
               the
               father
               of
               lights
               :
            
             Are
             not
             Gods
             judgements
             (
             wherof
             this
             is
             one
             )
             good
             in
             truth
             ,
             though
             both
             evill
             to
             mans
             sence
             ,
             as
             this
             was
             to
             Davids
             ;
             and
             worse
             sometimes
             in
             the
             instruments
             both
             intention
             and
             action
             ,
             as
             it
             was
             in
             Absoloms
             ?
             It
             is
             therefore
             evident
             ,
             that
             the
             same
             thing
             ,
             in
             divers
             respects
             ,
             was
             both
             the
             horrible
             sin
             of
             Absolom
             ,
             and
             the
             severe
             punishment
             of
             David
             ,
             and
             the
             just
             judgment
             of
             God.
             Take
             a
             familiar
             similitude
             for
             the
             explaining
             of
             this
             matter
             .
             The
             water
             is
             of
             it selfe
             apt
             and
             prone
             to
             flow
             to
             and
             fro
             .
             The
             husbandman
             by
             h●s
             artificiall
             ditches
             and
             trenches
             ,
             brings
             it
             to
             this
             or
             that
             place
             ,
             in
             this
             or
             that
             measure
             ,
             at
             this
             or
             that
             time
             ,
             and
             so
             for
             other
             circumstances
             :
             yet
             doth
             not
             he
             at
             all
             work
             the
             disposition
             of
             flowing
             in
             
             the
             water
             ,
             but
             finding
             it
             there
             ,
             makes
             use
             of
             it
             for
             his
             purpose
             ,
             and
             by
             his
             skill
             leads
             the
             water
             whither
             seems
             good
             unto
             him
             .
             So
             neither
             did
             the
             Lord
             infuse
             at
             all
             corrupt
             on
             into
             Absolom
             ,
             but
             finding
             it
             there
             by
             the
             Divels
             and
             his
             owne
             work
             ,
             ordered
             it
             to
             that
             his
             holy
             end
             ,
             the
             glory
             of
             his
             justice
             in
             punishing
             the
             heynous
             sins
             of
             David
             :
             of
             which
             punishment
             he
             was
             the
             authour
             .
          
           
             These
             men
             grant
             ,
             that
             
               God
               foreseeth
               all
               evill
               to
               come
               .
            
             This
             foresight
             of
             God
             they
             will
             not
             deny
             to
             bee
             certain
             ,
             and
             that
             wherein
             God
             cannot
             be
             deceived
             .
             Whereupon
             it
             followes
             ,
             that
             such
             evils
             so
             foreseen
             ,
             necessarily
             and
             unavoydably
             come
             to
             passe
             .
             If
             any
             object
             ,
             that
             Gods
             foresight
             is
             not
             the
             cause
             of
             the
             evill
             .
             I
             answer
             ,
             no
             more
             is
             his
             decree
             or
             work
             of
             provividence
             about
             it
             .
             It
             sufficeth
             for
             the
             purpose
             in
             hand
             ,
             if
             it
             follow
             by
             way
             of
             event
             or
             consequence
             upon
             the
             antecedent
             ,
             though
             not
             of
             effect
             upon
             the
             cause
             .
             Let
             us
             yet
             a
             little
             further
             open
             this
             poynt
             .
             This
             knowledge
             ,
             or
             fore-knowledge
             of
             God
             ,
             is
             two-fold
             :
             naturall
             and
             indefinite
             ,
             by
             which
             God
             knowes
             all
             possible
             things
             ,
             and
             whatsoever
             in
             any
             respect
             ,
             or
             upon
             any
             supposition
             ,
             can
             possibly
             be
             :
             or
             definit●
             ,
             and
             determinate
             ,
             by
             which
             of
             things
             possible
             he
             knowes
             what
             shall
             and
             what
             shall
             not
             be
             .
             Now
             howsoever
             this
             fore-knowledge
             (
             as
             all
             other
             things
             in
             God
             )
             be
             one
             ,
             and
             that
             infinite
             and
             eternall
             ;
             yet
             in
             our
             conception
             ,
             the
             former
             of
             those
             acts
             of
             Gods
             fore-knowledge
             ,
             goes
             before
             the
             decree
             ,
             the
             latter
             presupposeth
             it
             .
             For
             therefore
             God
             certainly
             and
             infallibly
             forsees
             a
             thing
             shall
             be
             ,
             because
             he
             unchangeably
             decrees
             it
             shall
             be
             in
             and
             according
             to
             its
             kind
             :
             if
             good
             ,
             by
             his
             working
             it
             :
             if
             evill
             ,
             by
             his
             suffering
             it
             ,
             and
             governing
             the
             creature
             in
             working
             it
             .
          
           
             But
             you
             will
             answer
             ,
             that
             God
             from
             eternity
             certainly
             and
             infallibly
             fore-saw
             Absoloms
             incest
             ,
             because
             Absolom
             would
             certainly
             and
             undoubtedly
             practise
             it
             in
             time
             .
             But
             I
             would
             further
             know
             ,
             whence
             this
             certainty
             and
             undoubtednesse
             of
             Absoloms
             such
             practise
             should
             arise
             ,
             so
             as
             it
             could
             not
             possibly
             but
             be
             ,
             nor
             God
             be
             deceived
             in
             that
             his
             prescience
             or
             foreknowledge
             ?
             
             It
             was
             not
             of
             any
             absolute
             necessitie
             of
             it self
             ,
             that
             Absolom
             should
             be
             born
             :
             or
             being
             born
             ,
             that
             he
             should
             be
             preserved
             ,
             and
             surviue
             to
             that
             time
             :
             or
             being
             till
             then
             preserved
             ,
             that
             he
             should
             haue
             naturall
             ability
             ,
             and
             opportunitie
             therewith
             to
             practise
             that
             sin
             :
             seeing
             it
             was
             not
             impossible
             ,
             but
             that
             David
             might
             haue
             taken
             his
             wiues
             with
             him
             ,
             or
             they
             haue
             fled
             els
             whither
             ,
             and
             haue
             hid
             themselues
             .
             In
             all
             these
             things
             God
             was
             not
             a
             meere
             sufferer
             ,
             but
             a
             powerful
             worker
             by
             his
             providence
             .
             But
             suppose
             the
             being
             of
             all
             these
             things
             as
             they
             were
             ;
             and
             withall
             ,
             Absoloms
             heart
             by
             the
             Divels
             work
             ,
             and
             his
             owne
             ,
             fraught
             with
             lust
             ,
             and
             impiety
             this
             way
             ;
             yet
             was
             Absalom
             a
             changeable
             creature
             ,
             haveing
             in
             himself
             freedom
             ,
             or
             libertie
             of
             will
             to
             haue
             forborn
             that
             act
             at
             that
             time
             ,
             or
             to
             haue
             exercised
             his
             lust
             upon
             some
             other
             object
             .
             How
             then
             could
             that
             particular
             event
             follow
             unchangeably
             from
             his
             changeable
             will
             ?
             How
             necessarily
             and
             inavoydably
             ,
             from
             his
             choyce
             of
             will
             which
             was
             free
             in
             it self
             either
             to
             that
             act
             ,
             or
             to
             another
             of
             that
             kinde
             ,
             or
             to
             neither
             ?
             Either
             therefore
             Gods
             decree
             from
             eternitie
             (
             and
             so
             his
             work
             in
             time
             )
             must
             be
             acknowledged
             for
             the
             disposing
             and
             ordering
             of
             all
             events
             unavoydably
             ,
             or
             his
             knowledge
             be
             denied
             in
             foreseeing
             them
             infallibly
             .
          
           
             Lastly
             ,
             to
             affirme
             that
             any
             thing
             ,
             great
             or
             small
             ,
             good
             or
             evill
             ,
             comes
             to
             passe
             in
             the
             world
             ,
             without
             Gods
             providence
             ordering
             and
             governing
             it
             and
             them
             that
             doe
             it
             ,
             is
             to
             set
             the
             creature
             from
             under
             the
             Creators
             rule
             and
             dominion
             therein
             ;
             and
             to
             shut
             God
             out
             of
             the
             earth
             ,
             whilst
             men
             doe
             what
             they
             list
             in
             it
             ,
             he
             letting
             them
             alone
             ,
             and
             not
             medling
             with
             them
             .
          
           
             How
             
               Adam
               had
               power
               from
               the
               creation
               of
               God
               not
               to
               sin
            
             which
             
             they
             urge
             in
             the
             nextplace
             ,
             we
             shal
             shew
             hereafter
             .
             In
             the
             mean
             while
             ,
             their
             addition
             ,
             that
             
               Gods
               cōmanding
               him
               not
               to
               sin
               ,
               and
               yet
               his
               decreeing
               that
               he
               should
               sin
               ,
               are
               contrary
               ,
               as
               light
               and
               darknes
               ,
            
             is
             faulty
             both
             in
             regard
             of
             our
             assertion
             ,
             and
             their
             own
             .
             For
             us
             ,
             we
             do
             not
             hold
             ,
             that
             God
             decreed
             Adams
             sin
             ,
             as
             they
             conceiue
             ,
             
             that
             is
             ,
             either
             to
             approue
             it
             ,
             or
             command
             it
             ,
             or
             compell
             unto
             it
             ,
             nothing
             lesse
             :
             but
             this
             we
             affirm
             ,
             that
             God
             decreed
             to
             leaue
             Adam
             to
             himself
             in
             the
             temptation
             ,
             and
             not
             to
             assist
             him
             with
             that
             strength
             of
             grace
             ,
             by
             which
             he
             could
             (
             if
             he
             would
             )
             haue
             upheld
             him
             ;
             and
             so
             to
             order
             both
             him
             ,
             and
             all
             things
             about
             him
             ,
             in
             that
             his
             temptation
             ,
             as
             that
             ,
             he
             ,
             by
             the
             motion
             and
             sway
             of
             his
             own
             free-will
             ,
             following
             his
             naturall
             appetite
             to
             the
             pleasant
             ,
             but
             forbidden
             fruit
             ,
             and
             that
             false
             perswasion
             wherewith
             his
             understanding
             was
             by
             Sathan
             overclouded
             ,
             should
             both
             choose
             and
             eat
             the
             forbidden
             fruit
             .
             Neither
             are
             these
             two
             things
             contrary
             ,
             that
             God
             should
             forbid
             a
             thing
             ,
             and
             yet
             decree
             that
             it
             should
             come
             to
             passe
             in
             the
             
             manner
             fore-mentioned
             .
             God
             commanded
             Abraham
             to
             kill
             his
             son
             ,
             as
             it
             was
             a
             tryall
             of
             his
             obedience
             :
             and
             yet
             decreed
             that
             the
             event
             of
             killing
             should
             not
             follow
             ,
             as
             we
             know
             .
             God
             commanded
             Pharaoh
             ,
             by
             Moses
             ,
             to
             
               let
               Is●●●l
               goe
            
             ;
             and
             yet
             sayd
             
             before
             ,
             
               I
               will
               harden
               Pharaohs
               heart
               ,
               that
               he
               shall
               not
               let
               the
               people
               goe
               .
            
             That
             which
             he
             sayd
             ,
             he
             decreed
             and
             pu●pos●d
             .
             Christ
             our
             Lord
             desired
             to
             drink
             of
             that
             bitter
             cup
             appointed
             him
             ,
             and
             to
             be
             
               baptised
               with
               that
               bapt●sme
            
             ,
             and
             
               was
               pained
               till
               it
               were
               accomplished
               :
            
             and
             yet
             desired
             in
             an
             other
             respect
             ,
             that
             the
             same
             
               cup
               might
               passe
               from
               him
            
             ,
             and
             he
             not
             drink
             of
             it
             ,
             
               if
               it
               were
               possible
            
             .
             These
             things
             may
             well
             stand
             together
             in
             their
             severall
             respects
             ,
             and
             are
             not
             as
             light
             and
             darknesse
             to
             any
             ,
             but
             to
             them
             ,
             whose
             light
             is
             darknesse
             .
          
           
             Next
             ,
             they
             take
             upon
             them
             to
             impugne
             the
             received
             distinction
             
             of
             Gods
             revealed
             and
             
               secret
               will
            
             ;
             and
             demand
             ,
             
               If
               it
               be
               Gods
               secret
               will
               ,
               how
               we
               come
               to
               know
               it
               ?
            
             I
             answer
             ,
             by
             his
             revealing
             it
             afterwards
             ,
             either
             by
             his
             word
             ,
             or
             by
             his
             work
             .
             When
             a
             thing
             comes
             to
             passe
             in
             this
             or
             that
             manner
             (
             though
             before
             not
             so
             much
             as
             insinuated
             in
             his
             Word
             ,
             and
             therfore
             secret
             )
             we
             then
             know
             that
             it
             was
             the
             will
             of
             God
             it
             should
             so
             come
             to
             passe
             ,
             either
             by
             his
             working
             it
             according
             to
             its
             kinde
             ,
             if
             it
             be
             good
             ;
             or
             by
             his
             suffering
             and
             ordering
             it
             ,
             and
             the
             worker
             therof
             ,
             if
             evill
             .
          
           
             It
             is
             true
             which
             they
             adde
             ,
             that
             
               Gods
               revealed
               will
               ,
               was
               not
            
             
             
               revealed
               but
               hidden
               ,
               before
               it
               was
               revealed
               .
            
             But
             what
             then
             ?
             
               There
               was
               then
            
             ,
             say
             they
             ,
             
               two
               hidden
               wils
               in
               God
               contrary
               to
               each
               other
               :
               wherof
               the
               one
               willed
               ;
               yea
               ,
               decreed
               Adam
               to
               sinne
               ,
               and
               the
               other
               willed
               him
               not
               to
               sin
               ,
            
             and
             so
             by
             consequence
             ,
             
               a
               good
               will
               ,
               and
               an
               evill
               will.
               
            
          
           
             I
             answer
             ,
             that
             the
             will
             of
             God
             in
             him
             ,
             and
             its
             selfe
             ,
             is
             but
             one
             ,
             and
             the
             same
             most
             simple
             ;
             but
             by
             us
             conceived
             of
             ,
             as
             divers
             ,
             according
             to
             the
             diversity
             of
             objects
             upon
             which
             it
             is
             set
             .
             Secondly
             ,
             we
             doe
             not
             say
             ,
             that
             God
             willed
             Adams
             sin
             immediately
             ,
             but
             that
             he
             willed
             the
             suffering
             and
             ordering
             of
             both
             the
             sinne
             and
             sinner
             in
             sinning
             .
             Thirdly
             ,
             the
             willing
             and
             nilling
             of
             the
             same
             thing
             in
             divers
             respects
             ,
             makes
             not
             two
             contrary
             wills
             ,
             as
             the
             Scriptures
             last
             cited
             manifest
             ;
             but
             the
             willing
             and
             nilling
             of
             the
             same
             thing
             i●
             the
             same
             respect
             ,
             makes
             the
             contrariety
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               THey
               make
               us
               further
               to
               say
               ,
               that
            
             God
             willeth
             justice
             for
             its
             
             selfe
             ,
             and
             sin
             ,
             not
             for
             sin
             ,
             but
             that
             he
             might
             either
             haue
             praise
             in
             pardoning
             or
             punishing
             sin
             :
             
               and
               thereunto
               frame
               answer
               ,
               that
            
             to
             pardon
             or
             punish
             sinne
             ,
             is
             not
             to
             will
             sinne
             ;
             and
             that
             if
             God
             willeth
             sinne
             in
             any
             respect
             ,
             why
             doth
             he
             punish
             it
             in
             Adam
             ,
             and
             all
             his
             posterity
             ?
          
        
         
           
             DEFENCE
             .
          
           
             BVT
             who
             hath
             sayd
             ,
             that
             
               God
               wils
               sin
               ,
               though
               not
               for
               sin
               ?
            
             We
             know
             that
             the
             object
             of
             mans
             will
             is
             onely
             good
             in
             appearance
             ,
             and
             of
             Gods
             in
             truth
             .
             We
             doe
             not
             then
             say
             ,
             that
             God
             wils
             sin
             properly
             ,
             though
             he
             will
             the
             thing
             which
             in
             regard
             of
             the
             creature
             is
             sin
             :
             but
             in
             regard
             of
             him
             either
             a
             most
             holy
             and
             wise
             tryall
             of
             the
             creature
             ,
             or
             just
             punishment
             of
             former
             sins
             ,
             either
             their
             own
             that
             practise
             it
             ,
             or
             others
             :
             so
             Absoloms
             
             wicked
             sin
             ,
             was
             Gods
             just
             punishment
             upon
             David
             .
             So
             the
             
               reprobate
               minde
               ,
               vile
               affections
            
             ,
             and
             
               all
               unrighteousnesse
               of
               the
               Gentiles
            
             ,
             was
             
               a
               meet
               recompence
               from
               God
               of
               their
               error
               ,
               in
               not
               glorifying
               him
               as
               God
               in
               the
               things
               which
               they
               clearly
               saw
               in
               the
               creation
            
             
             
               of
               the
               world
            
             .
             They
             cannot
             here
             hide
             themselues
             in
             their
             burrow
             of
             Gods
             bare
             suffering
             ,
             considering
             how
             expresly
             it
             is
             sayd
             ,
             that
             God
             
               gaue
               them
               up
               to
               vile
               affections
               ,
            
             and
             as
             a
             just
             Iudge
             recompenced
             thereby
             their
             former
             sins
             ,
             to
             wit
             ,
             as
             otherwise
             ,
             so
             by
             ordering
             that
             corruption
             which
             was
             in
             ,
             and
             of
             themselues
             ,
             to
             this
             fearfull
             event
             of
             a
             reprobate
             mind
             .
          
           
             The
             things
             which
             they
             ad
             about
             mens
             ,
             how
             
               much
               more
               Gods
            
             
             
               speaking
               the
               truth
               from
               his
               heart
            
             ;
             and
             their
             bold
             charge
             of
             others
             with
             
               blasphemie
               ,
               in
               making
               God
            
             (
             to
             be
             blessed
             for
             ever
             )
             
               an
               hypoorite
            
             ,
             I
             passe
             by
             as
             a
             fruit
             of
             that
             spirit
             which
             makes
             men
             
               presumptuous
               ,
               self-willed
               ,
               and
               not
               afrayd
               to
               speak
               evill
               of
               the
               things
               which
               they
               know
               not
            
             themselues
             ,
             nor
             will
             learn
             of
             others
             .
             
             The
             Lord
             ,
             who
             taught
             Paul
             ,
             that
             he
             ,
             who
             being
             a
             Pharisee
             ,
             and
             in
             his
             ignorance
             had
             accounted
             Christs
             doctrine
             blasphemy
             ,
             had
             himselfe
             blasphemed
             ;
             shew
             these
             men
             the
             like
             mercie
             :
             for
             they
             know
             not
             what
             they
             speak
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               IN
               the
               next
               place
               ,
               to
               shew
               how
            
             free
             Adam
             was
             from
             all
             necessitie
             of
             sinning
             ,
             
               they
               at
               large
               relate
               how
            
             God
             furnished
             him
             with
             all
             things
             that
             might
             support
             him
             in
             the
             estate
             in
             which
             hee
             created
             him
             .
          
        
         
           
             DEFENCE
             .
          
           
             THE
             particular
             helps
             mentioned
             ,
             I
             acknowledge
             with
             them
             ,
             but
             with
             limitation
             of
             some
             of
             them
             ,
             which
             they
             set
             down
             at
             a
             large
             adventure
             .
             Whereas
             in
             the
             third
             they
             affirm
             ,
             that
             
               Adam
               had
               a
               meet
               help
               and
               comfort
               for
               him
               ,
               his
               wife
               Hevah
               .
            
             This
             is
             true
             of
             her
             created
             state
             ,
             but
             not
             of
             that
             which
             followed
             ,
             she
             (
             being
             first
             
               seduced
               by
               the
               serpent
            
             ,
             taking
             advantage
             upon
             her
             womanly
             weaknesse
             ,
             and
             the
             absence
             of
             her
             husband
             )
             becoming
             the
             onely
             imediate
             instigator
             of
             him
             to
             sin
             .
             So
             for
             the
             7
             th
             .
             and
             last
             ,
             which
             is
             ,
             that
             
               God
               gaue
               Adam
               will
               and
               power
               not
               to
               haue
               eaten
               ,
            
             we
             confesse
             it
             ,
             but
             not
             as
             they
             mean
             it
             ,
             in
             their
             more
             overly
             considerations
             ,
             and
             peremptoric
             determinations
             ,
             then
             is
             meet
             ,
             in
             this
             deep
             mystery
             .
             Let
             us
             therefore
             
             a
             little
             more
             distinctly
             consider
             ,
             how
             it
             may
             and
             ought
             to
             be
             granted
             ,
             that
             God
             furnished
             Adam
             with
             all
             necessarie
             and
             sufficient
             grace
             and
             helps
             ,
             against
             sin
             ,
             and
             for
             perseverance
             in
             holinesse
             .
          
           
             First
             then
             ,
             we
             confesse
             ,
             that
             God
             making
             him
             a
             reasonable
             creature
             ,
             bestowed
             upon
             him
             withall
             whatsoever
             grace
             was
             sufficient
             and
             necessarie
             ,
             on
             his
             part
             ;
             that
             is
             ,
             as
             much
             (
             and
             more
             )
             then
             he
             was
             bound
             to
             giue
             him
             .
             Secondly
             ,
             that
             God
             gaue
             him
             whatsoever
             was
             sufficient
             for
             his
             preservation
             in
             that
             state
             of
             holinesse
             and
             integritie
             in
             which
             he
             was
             created
             ,
             out
             of
             the
             case
             of
             temptation
             .
             Thirdly
             ,
             I
             grant
             ,
             that
             whatsoever
             grace
             he
             wanted
             for
             the
             resisting
             of
             the
             temptation
             ,
             when
             it
             came
             ,
             it
             was
             by
             his
             own
             default
             ,
             and
             that
             if
             hee
             had
             not
             failed
             himself
             ,
             the
             grace
             of
             God
             would
             and
             should
             haue
             sustained
             him
             therein
             also
             .
             Notwithstanding
             all
             this
             ,
             the
             event
             manifested
             ,
             that
             Adam
             had
             not
             the
             grace
             to
             withstand
             the
             temptation
             of
             the
             serpent
             by
             the
             woman
             ,
             but
             was
             seduced
             thereby
             .
             It
             was
             nothing
             but
             want
             of
             grace
             in
             him
             not
             to
             withstand
             it
             :
             and
             this
             grace
             he
             could
             not
             haue
             but
             by
             his
             
               gift
               ,
               from
               whom
               every
               good
               gift
               ,
               and
               every
               perfect
               giving
               commeth
            
             
             down
             ,
             even
             
               the
               father
               of
               lights
            
             .
             God
             gaue
             him
             will
             actually
             onely
             to
             good
             ,
             but
             changeably
             ;
             and
             power
             to
             understand
             and
             do
             whatsoever
             concerned
             him
             if
             he
             would
             :
             But
             now
             that
             constancie
             of
             will
             upon
             clear
             understanding
             and
             unchanged
             purpose
             of
             heart
             ,
             which
             was
             requisite
             in
             so
             great
             a
             temptation
             (
             by
             so
             subtile
             an
             adversarie
             in
             an
             object
             so
             pleasing
             to
             nature
             ,
             and
             good
             in
             it selfe
             ,
             together
             with
             the
             perswasion
             of
             his
             wife
             ,
             so
             neere
             unto
             him
             )
             this
             grace
             ,
             I
             say
             ,
             Adam
             received
             not
             of
             God
             ,
             as
             the
             event
             in
             the
             changing
             of
             his
             will
             upon
             deceitfull
             information
             of
             his
             understanding
             ,
             blinded
             by
             an
             appearing
             good
             ,
             made
             it
             too
             manifest
             ;
             though
             as
             before
             I
             sayd
             ,
             through
             his
             owne
             default
             ,
             in
             not
             depending
             upon
             God
             as
             he
             ought
             .
          
           
             The
             things
             which
             they
             annex
             ,
             that
             
               God
               gaue
               not
               Adam
               a
            
             
             
               Law
               to
               ensnare
               him
            
             ;
             but
             that
             
               that
               law
               was
               holy
               and
               good
            
             ;
             that
             
               Adam
               was
               the
               son
               of
               God
               by
               creation
               ;
               that
               if
               men
               ,
               who
               are
               evill
               ,
               do
               good
               unto
               their
               children
               ,
               and
               would
               not
               beget
               them
               to
               misery
               ;
               how
            
             
             
               much
               lesse
               hath
               the
               good
               God
               created
               his
               Sonne
               to
               sinne
               and
               misery
               ?
            
             As
             also
             ,
             that
             
               sinne
               is
               the
               defacing
               of
               Gods
               image
               in
               man
               ,
            
             we
             willingly
             acknowledge
             ;
             and
             withall
             whatsoever
             can
             be
             rightly
             gathered
             therefrom
             .
          
           
             We
             beleeue
             that
             the
             end
             of
             Adams
             creation
             in
             regard
             of
             himselfe
             was
             holinesse
             ,
             and
             happinesse
             ;
             in
             regard
             of
             God
             ,
             the
             glorious
             manifestation
             of
             his
             power
             ,
             wisedom
             ,
             holinesse
             and
             goodnesse
             ;
             and
             that
             sinne
             came
             in
             by
             accident
             ,
             and
             misery
             by
             sin
             ;
             man
             by
             his
             free
             ,
             but
             corrupted
             will
             ,
             willing
             the
             sin
             ;
             and
             God
             by
             his
             just
             and
             holy
             will
             ,
             the
             punishment
             ;
             and
             that
             sin
             was
             in
             no
             sense
             the
             destinated
             end
             of
             Gods
             creation
             ;
             nor
             misery
             ,
             but
             by
             accident
             ,
             as
             to
             come
             for
             sin
             .
             Yet
             must
             the
             difference
             here
             be
             held
             (
             howsoever
             these
             men
             tumble
             all
             together
             )
             between
             God
             (
             Adams
             ,
             and
             all
             mens
             father
             by
             creation
             and
             his
             children
             )
             and
             between
             naturall
             parents
             ,
             and
             their
             children
             .
             God
             was
             Adams
             absolute
             father
             ,
             and
             Lord
             ▪
             though
             not
             for
             the
             use
             of
             any
             unjust
             power
             ;
             men
             are
             but
             fathers
             as
             it
             were
             by
             borrowing
             ,
             and
             with
             a
             power
             limited
             by
             Gods
             will.
             2
             
               God
               workes
            
             ,
             and
             orders
             
               all
               things
               for
               himselfe
               ,
               yea
               ,
               even
               the
               wicked
               for
               the
               evill
               day
               ,
            
             and
             
               of
               him
               ,
               and
               through
            
             
             
               him
               ,
               and
               to
               him
               are
               all
               things
               .
            
             So
             doe
             not
             earthly
             parents
             beget
             and
             order
             their
             children
             for
             themselues
             ,
             as
             their
             utmost
             ,
             and
             highest
             end
             .
             3
             Earthly
             parents
             are
             bound
             not
             to
             suffer
             their
             children
             to
             sinne
             ,
             if
             they
             can
             hinder
             it
             ;
             but
             to
             doe
             whatsoever
             they
             possibly
             can
             ,
             being
             lawfull
             ,
             to
             keep
             them
             from
             sin
             and
             misery
             .
             Will
             these
             free
             Burgesses
             ,
             of
             their
             own
             chusing
             ,
             make
             a
             Parliament-law
             to
             binde
             God
             to
             doe
             whatsoever
             he
             possibly
             can
             to
             keep
             from
             sinning
             men
             and
             Angels
             ?
             Lastly
             ,
             earthly
             parents
             would
             rather
             (
             had
             they
             before
             known
             it
             )
             never
             haue
             begotten
             their
             children
             ,
             then
             that
             they
             should
             (
             though
             meerly
             by
             their
             own
             default
             )
             haue
             come
             to
             sin
             and
             misery
             therby
             without
             remedy
             .
             But
             God
             (
             even
             our
             Adversaries
             being
             Iudges
             )
             foreknew
             these
             things
             of
             men
             ,
             and
             yet
             created
             them
             notwithstanding
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             
               HEre
               ,
               upon
               question
               moved
            
             ,
             whether
             God
             could
             not
             haue
             
             made
             Adam
             so
             as
             he
             could
             not
             haue
             been
             deprived
             of
             his
             state
             of
             righteousnesse
             ;
             and
             whether
             any
             thing
             can
             be
             done
             against
             Gods
             will
             :
             
               they
               undertake
               to
            
             manifest
             two
             things
             ;
             1
             in
             what
             state
             God
             made
             Adam
             ;
             2
             that
             many
             things
             are
             done
             against
             the
             will
             of
             God.
             
               For
               the
               first
               ,
               they
               in
               their
               bold
               ignorance
               ,
               hold
               it
               an
            
             ignorant
             conceit
             ,
             that
             God
             could
             haue
             made
             Adam
             unchangeable
             :
             
               that
               is
               ,
               so
               haue
               made
               ,
               and
               kept
               him
               as
               he
               should
               not
               ,
               nor
            
             could
             haue
             been
             deprived
             of
             his
             state
             of
             righteousnesse
             ,
             in
             which
             he
             was
             made
             .
             For
             this
             ,
             
               say
               they
            
             ,
             had
             been
             to
             haue
             made
             him
             God
             like
             himselfe
             :
             
               and
               so
            
             conclude
             ,
             that
             God
             could
             not
             haue
             made
             man
             otherwise
             then
             he
             made
             him
             ,
             a
             reasonable
             creature
             ,
             yet
             changeable
             :
             2
             that
             then
             it
             had
             been
             to
             no
             purpose
             ,
             to
             haue
             set
             a
             penalty
             to
             the
             Law
             :
             3
             that
             then
             the
             most
             holy
             attributes
             of
             God
             ,
             his
             justice
             to
             punish
             sin
             ,
             and
             mercy
             to
             forgiue
             it
             ,
             had
             been
             voyd
             .
          
        
         
           
             DEFENCE
             .
          
           
             THey
             ,
             who
             here
             
               desire
               ,
               that
               what
               they
               say
               may
               be
               well
               observed
               ,
            
             should
             themselues
             better
             haue
             observed
             what
             they
             say
             ,
             then
             thus
             ,
             as
             they
             doe
             ,
             to
             deceiue
             both
             themselues
             ,
             and
             others
             ,
             by
             an
             equivocation
             of
             words
             .
          
           
             Here
             then
             in
             the
             first
             place
             ,
             a
             distinction
             must
             be
             put
             ,
             which
             is
             ,
             that
             a
             thing
             is
             unchangeably
             good
             ,
             either
             in
             ,
             and
             by
             it selfe
             ,
             and
             so
             God
             onely
             is
             unchangeable
             (
             and
             so
             
               onely
               hath
               immortality
            
             ,
             
             
               and
               is
               onely
               wise
            
             ,
             &c.
             )
             or
             a
             thing
             unchangeable
             by
             the
             grace
             and
             power
             of
             God
             communicated
             with
             the
             creature
             ;
             and
             so
             God
             could
             ,
             if
             he
             would
             ,
             haue
             made
             Adam
             unchangeable
             ,
             or
             kept
             him
             unchanged
             ,
             which
             is
             the
             same
             ,
             in
             the
             present
             consideration
             :
             as
             he
             hath
             made
             the
             Angels
             and
             soules
             of
             men
             immortall
             ,
             and
             both
             Angels
             and
             men
             wise
             in
             their
             kinde
             ,
             by
             communication
             of
             the
             effects
             of
             his
             being
             ,
             and
             wisedom
             with
             them
             .
             God
             then
             is
             onely
             unchangeably
             good
             by
             nature
             ,
             and
             of
             hims●lfe
             ;
             yet
             by
             his
             grace
             and
             power
             ,
             it
             was
             possible
             for
             Adam
             to
             haue
             been
             kept
             unchangeably
             
             good
             ,
             so
             as
             he
             should
             not
             haue
             sinned
             ,
             which
             is
             the
             unchangeablenesse
             in
             question
             .
          
           
             And
             this
             answereth
             their
             first
             reason
             .
             To
             the
             second
             also
             ,
             I
             answer
             ,
             that
             God
             making
             Adam
             changeably
             good
             by
             created
             nature
             ,
             might
             (
             had
             it
             seemed
             so
             good
             to
             his
             infinite
             wisedom
             )
             haue
             kept
             him
             by
             grace
             from
             possibility
             of
             breaking
             his
             righteous
             Law
             ,
             in
             our
             meaning
             ,
             notwithstanding
             tho
             
               annexing
               of
               the
               penalty
            
             ,
             and
             that
             to
             great
             good
             purpose
             ;
             viz.
             both
             to
             shew
             how
             God
             hates
             all
             transgressing
             of
             his
             Law
             ,
             against
             the
             breach
             whereof
             he
             denounceth
             such
             judgement
             ;
             and
             also
             ,
             as
             a
             meanes
             (
             by
             his
             blessing
             and
             grace
             )
             effectually
             for
             the
             keeping
             of
             Adam
             from
             breaking
             it
             :
             which
             use
             also
             it
             should
             haue
             had
             ,
             if
             Adam
             had
             done
             his
             duety
             in
             constant
             obedience
             ,
             and
             that
             God
             ,
             by
             his
             most
             powerfull
             grace
             had
             so
             preserved
             him
             ,
             that
             he
             had
             not
             sinned
             .
          
           
             For
             the
             third
             Reason
             :
             First
             I
             demand
             ,
             what
             necessity
             there
             was
             that
             
               God
               should
               haue
               use
            
             (
             as
             they
             speak
             )
             
               towards
               men
               of
               the
               attributes
               of
               his
               justice
               to
               punish
               sin
               ,
               and
               of
               his
               mercy
               to
               pardon
               it
               upon
               repentance
               ?
            
             Would
             it
             haue
             been
             any
             diminution
             of
             his
             perfection
             ,
             and
             happinesse
             if
             he
             had
             not
             so
             done
             ?
             Doth
             not
             the
             glory
             of
             God
             also
             even
             most
             brightly
             shine
             in
             the
             
               elect
               Angels
            
             ,
             which
             haue
             been
             and
             shall
             be
             kept
             unchangeably
             holy
             and
             without
             sin
             for
             ever
             ?
             and
             in
             regard
             of
             whom
             those
             holy
             Attributes
             ,
             of
             justice
             in
             punishing
             ,
             and
             mercy
             in
             pardoning
             haue
             no
             use
             .
             But
             obserue
             (
             good
             Reader
             )
             how
             these
             men
             are
             taken
             inavoydably
             in
             their
             own
             snare
             .
             It
             is
             not
             mans
             being
             made
             changeable
             ,
             and
             such
             as
             might
             sin
             ,
             by
             which
             their
             could
             come
             to
             be
             
               use
               of
               Gods
               attributes
               of
               justice
               for
               the
               punishing
               of
               sin
               ;
               and
               mercy
               for
               the
               pardoning
               of
               it
            
             ;
             except
             withall
             man
             become
             actually
             changed
             ,
             and
             sinfull
             .
             Can
             there
             be
             
               use
               of
               justice
               for
               punishing
            
             ,
             or
             
               of
               mercy
               for
               foregiuenesse
               of
               sin
               ,
            
             but
             where
             sin
             is
             ?
             Their
             reason
             therfore
             (
             if
             it
             bear
             weight
             )
             proues
             not
             onely
             that
             man
             might
             possibly
             ,
             but
             that
             he
             must
             sin
             necessarily
             .
             Which
             I
             lay
             down
             and
             apply
             formally
             thus
             .
             That
             without
             which
             the
             Attributes
             of
             Gods
             justice
             to
             punish
             sinne
             ,
             and
             of
             his
             mercy
             to
             pardon
             it
             ,
             had
             been
             
             utterly
             without
             use
             towards
             men
             ,
             that
             must
             necessarily
             be
             :
             but
             without
             mans
             sinning
             ,
             the
             attributes
             of
             Gods
             justice
             to
             punish
             ,
             and
             of
             his
             mercy
             to
             pardon
             ,
             had
             been
             utterly
             without
             use
             towards
             men
             :
             ergo
             ,
             man
             must
             necessarily
             sin
             ,
             by
             just
             consequence
             upon
             their
             antecedent
             .
          
           
             Their
             reasons
             thus
             answered
             ,
             I
             will
             plainly
             proue
             that
             God
             could
             ,
             if
             it
             had
             so
             pleased
             him
             ,
             haue
             kept
             Adam
             unchangeably
             good
             ;
             as
             the
             Angels
             ,
             and
             soules
             of
             men
             are
             ,
             and
             bodies
             shall
             be
             (
             at
             the
             resurrection
             )
             unchangeably
             immortall
             .
          
           
             And
             first
             ,
             the
             Scriptures
             teach
             us
             to
             giue
             this
             honour
             to
             the
             power
             of
             God
             ,
             as
             to
             beleeue
             ,
             that
             
               our
               God
               in
               the
               heaven
            
             
             doth
             (
             and
             therefore
             can
             doe
             )
             
               whatsoever
               pleaseth
               him
            
             :
             and
             so
             could
             (
             had
             it
             pleased
             him
             ,
             and
             been
             his
             will
             )
             haue
             preserved
             Adam
             from
             sinning
             against
             him
             .
             Of
             their
             distinction
             of
             
               Gods
               will
            
             we
             shall
             speak
             by
             and
             by
             .
             If
             in
             the
             mean
             while
             they
             except
             ,
             that
             God
             could
             not
             so
             will
             ;
             I
             would
             know
             the
             reason
             of
             their
             such
             presumption
             .
             If
             they
             say
             ,
             there
             are
             some
             things
             which
             God
             cannot
             doe
             ,
             as
             
               to
               lie
            
             ,
             to
             
               deny
               himselfe
            
             ,
             to
             make
             the
             same
             thing
             to
             be
             ,
             and
             not
             to
             be
             ,
             at
             the
             same
             time
             ,
             and
             the
             like
             ,
             inferring
             either
             impotence
             in
             the
             Creatour
             ,
             or
             contradiction
             in
             the
             creature
             .
             I
             demand
             ,
             what
             had
             there
             been
             herein
             against
             the
             nature
             either
             of
             the
             Creator
             ,
             or
             creature
             ,
             if
             God
             by
             his
             grace
             ,
             had
             kept
             the
             understanding
             of
             Adam
             from
             being
             overclowded
             with
             errour
             ,
             or
             false
             opinion
             ,
             and
             therewith
             his
             will
             and
             affections
             in
             the
             integrity
             of
             obedience
             ?
             This
             had
             not
             been
             (
             as
             some
             imagine
             )
             to
             destroy
             ;
             but
             to
             perfect
             his
             nature
             .
             Hath
             not
             God
             so
             kept
             the
             
               elect
               Angels
            
             without
             all
             change
             from
             their
             primitiue
             purity
             ?
             Was
             not
             the
             Lord
             Iesus
             in
             his
             Manhood
             so
             kept
             upon
             earth
             ?
             And
             shall
             not
             all
             the
             elect
             be
             so
             kept
             for
             ever
             in
             heaven
             ?
             These
             are
             ,
             were
             ,
             and
             shall
             be
             unchangeably
             righteous
             ;
             and
             yet
             were
             not
             ,
             nor
             are
             ,
             nor
             shall
             be
             
               made
               Gods.
            
             
          
           
             They
             themselues
             confesse
             ,
             that
             the
             
               devils
               are
               unchangeable
            
             
             
               in
               evill
            
             ;
             And
             why
             then
             might
             not
             both
             Angels
             and
             men
             be
             unchangeable
             in
             good
             ?
             that
             is
             ,
             so
             kept
             by
             the
             power
             of
             God
             
             as
             they
             never
             turn
             from
             their
             goodnes
             .
             Or
             what
             barre
             would
             these
             men
             haue
             put
             against
             the
             power
             of
             God
             ,
             if
             his
             will
             had
             been
             so
             to
             haue
             preserved
             and
             kept
             Adam
             ?
             I
             demand
             ,
             whether
             the
             Apostles
             ,
             in
             their
             time
             ,
             could
             possibly
             preach
             any
             thing
             but
             the
             truth
             ,
             being
             immediately
             and
             infallibly
             guided
             by
             the
             Holy
             Ghost
             ?
             All
             these
             instances
             serue
             to
             proue
             ,
             that
             it
             is
             possible
             to
             God
             ,
             if
             it
             please
             him
             ,
             so
             to
             assist
             and
             confirm
             by
             his
             Spirit
             ,
             a
             reasonable
             creature
             (
             though
             of
             a
             changeable
             nature
             in
             its
             selfe
             )
             as
             that
             in
             regard
             of
             the
             same
             divine
             assistance
             ,
             it
             is
             not
             possible
             it
             should
             be
             changed
             from
             good
             to
             evill
             ,
             or
             sin
             against
             God.
             Lastly
             ,
             if
             God
             could
             not
             haue
             so
             made
             and
             ordered
             Adam
             ,
             as
             that
             he
             could
             not
             haue
             sinned
             ,
             then
             God
             did
             not
             so
             much
             as
             suffer
             him
             to
             sinne
             ,
             seeing
             none
             can
             be
             said
             properly
             to
             suffer
             a
             thing
             to
             be
             done
             ,
             saue
             he
             that
             could
             hinder
             it
             ,
             if
             he
             would
             .
             It
             were
             absurdly
             said
             ,
             that
             I
             suffer
             the
             wind
             to
             blow
             ,
             or
             sea
             to
             swell
             ,
             though
             I
             hinder
             them
             not
             ,
             seeing
             it
             is
             not
             in
             my
             power
             to
             hinder
             them
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             THey
             add
             from
             
               Ezech.
               18
               ,
               &
               33
            
             ,
             Gods
             asseveration
             ,
             that
             
             
               as
               he
               liues
               ,
               he
               would
               haue
               no
               man
               transgresse
               ,
               and
               so
               come
               under
               the
               exequution
               of
               his
               justice
               :
            
             making
             withall
             ,
             
               a
               short
               description
               of
               the
               will
               of
               God
               ,
            
             as
             they
             call
             it
             :
             and
             ever
             confounding
             these
             two
             things
             ;
             necessity
             and
             compulsion
             :
             and
             
               Gods
               not
               decreeing
            
             ,
             with
             his
             
               forcing
               men
               to
               sinne
            
             ,
          
        
         
           
             DEFENCE
             .
          
           
             FOr
             better
             answering
             ,
             and
             understanding
             of
             the
             answer
             unto
             these
             things
             ,
             it
             must
             be
             considered
             ;
             first
             ,
             that
             
               the
               will
               of
               God
            
             ,
             though
             simple
             ,
             and
             one
             in
             its
             nature
             ,
             yet
             exerciseth
             it selfe
             diversly
             ,
             in
             regard
             of
             divers
             objects
             .
             The
             first
             and
             weakest
             degree
             of
             Gods
             willing
             (
             to
             speak
             of
             God
             as
             man
             is
             able
             to
             conceiu
             of
             him
             )
             is
             that
             by
             which
             he
             wills
             the
             permission
             or
             suffering
             of
             sin
             ,
             as
             sin
             .
             For
             if
             God
             suffer
             it
             ,
             he
             suffers
             it
             willingly
             ,
             seeing
             he
             both
             takes
             knowledge
             of
             it
             ,
             and
             could
             hinder
             it
             by
             his
             omnipotent
             power
             ,
             if
             he
             pleased
             .
             The
             
             second
             degree
             of
             Gods
             willing
             ,
             is
             that
             by
             which
             he
             commands
             a
             thing
             to
             be
             done
             ,
             and
             approues
             of
             it
             ,
             if
             it
             be
             done
             .
             The
             third
             and
             last
             degree
             is
             ,
             that
             according
             to
             which
             he
             workes
             all
             things
             by
             his
             omnipotent
             power
             .
             And
             if
             a
             man
             whose
             will
             is
             finite
             ,
             yet
             can
             will
             things
             according
             to
             those
             degrees
             ;
             how
             much
             more
             both
             possible
             and
             easie
             is
             it
             to
             Gods
             infinite
             will
             ,
             to
             exercise
             it selfe
             more
             intensly
             or
             remisly
             ,
             according
             to
             those
             degrees
             ?
             I
             may
             be
             willing
             ,
             in
             cases
             ,
             to
             suffer
             that
             in
             another
             which
             I
             approue
             not
             of
             :
             so
             may
             I
             command
             my
             servant
             or
             child
             to
             doe
             a
             thing
             ,
             and
             approu
             of
             it
             ,
             if
             it
             be
             done
             ,
             and
             yet
             not
             so
             will
             it
             ,
             as
             to
             use
             all
             the
             power
             that
             possibly
             I
             can
             ,
             to
             haue
             it
             done
             .
             Some
             things
             ,
             again
             ,
             there
             are
             that
             I
             so
             will
             ,
             as
             that
             I
             doe
             ,
             or
             am
             bound
             to
             use
             all
             my
             possible
             skill
             and
             power
             to
             haue
             them
             effected
             .
             These
             things
             are
             much
             more
             rightly
             said
             of
             God
             ,
             considering
             the
             infinite
             largenesse
             of
             his
             will
             ,
             compared
             with
             my
             straitnesse
             .
             The
             same
             may
             be
             said
             of
             the
             Spirit
             of
             God
             which
             is
             one
             (
             for
             
               there
               is
               one
               Spirit
            
             )
             whose
             
             operation
             yet
             is
             divers
             ,
             and
             the
             same
             sometimes
             more
             ,
             and
             sometimes
             lesse
             forcible
             :
             as
             we
             see
             in
             the
             knowledge
             of
             an
             Apostle
             ,
             compared
             with
             the
             knowledge
             of
             an
             ordinary
             Minister
             or
             Christ●an
             ;
             and
             many
             other
             waies
             .
          
           
             And
             these
             differences
             of
             the
             will
             of
             God
             in
             the
             exercising
             of
             itselfe
             towards
             the
             creature
             ,
             I
             desire
             the
             Reader
             here
             carefully
             
             to
             obseru
             for
             after
             use
             .
             Their
             
               short
               definition
            
             ,
             as
             they
             unskilfully
             call
             it
             ,
             
               of
               Gods
               will
            
             ,
             by
             which
             
               he
               either
               wils
               what
               man
               is
               to
               doe
               ,
            
             or
             
               what
               he
               will
               doe
               in
               himselfe
               ,
            
             is
             short
             indeed
             ,
             as
             cutting
             off
             all
             that
             God
             will
             doe
             and
             doth
             out
             of
             himselfe
             ,
             and
             in
             the
             creature
             ,
             as
             are
             all
             his
             workes
             
               ad
               extra
            
             ,
             as
             they
             are
             called
             .
          
           
             It
             remaines
             ,
             that
             in
             the
             next
             place
             ,
             we
             shew
             the
             difference
             between
             necessity
             and
             compulsion
             ;
             and
             
               Gods
               decreeing
            
             in
             our
             sense
             ,
             and
             his
             
               forcing
               of
               things
            
             ,
             (
             which
             our
             Adversaries
             with
             great
             errour
             confound
             as
             the
             same
             )
             and
             withall
             ,
             that
             things
             may
             ,
             after
             a
             sort
             ,
             be
             done
             necessarily
             ,
             and
             freely
             too
             .
             Freely
             ,
             yea
             contingently
             also
             ,
             in
             regard
             of
             men
             ,
             and
             necessarily
             in
             regard
             of
             Gods
             work
             of
             providence
             according
             to
             his
             decree
             .
             
             I
             mention
             Gods
             work
             according
             to
             his
             decree
             ;
             because
             to
             speak
             properly
             ,
             Gods
             decree
             or
             will
             ,
             works
             not
             things
             ,
             but
             his
             power
             according
             to
             his
             will.
             There
             is
             indeed
             a
             necessity
             which
             takes
             away
             freedom
             and
             voluntarinesse
             from
             men
             ;
             but
             then
             they
             rather
             suffer
             then
             doe
             .
             For
             example
             ,
             the
             striking
             or
             thrusting
             of
             a
             man
             with
             such
             violence
             ,
             as
             that
             he
             is
             compelled
             thereby
             to
             stagger
             or
             fall
             :
             this
             necessity
             of
             compulsion
             depriues
             me
             of
             all
             freedom
             to
             this
             bodily
             motion
             ,
             so
             as
             I
             stagger
             or
             fall
             unwillingly
             ;
             but
             this
             comes
             from
             an
             externall
             principle
             or
             beginning
             working
             violently
             ,
             and
             from
             without
             me
             .
             But
             this
             is
             nothing
             to
             that
             other
             necessity
             in
             regard
             of
             God
             ,
             causing
             and
             effecting
             the
             good
             ,
             in
             and
             by
             the
             creature
             ,
             according
             to
             its
             kinde
             ;
             and
             suffering
             and
             ordering
             the
             evill
             person
             and
             thing
             ,
             according
             to
             its
             kind
             ;
             with
             which
             mans
             freedom
             may
             well
             stand
             .
          
           
             And
             first
             ,
             whatsoever
             God
             doth
             ,
             he
             doth
             it
             both
             most
             freely
             ,
             and
             most
             necessarily
             well
             .
             So
             the
             
               elect
               Angels
            
             doe
             the
             
             will
             of
             God
             most
             voluntarily
             ,
             and
             yet
             most
             necessarily
             .
             So
             did
             Christ
             ,
             as
             man
             ,
             the
             will
             
               of
               his
               Father
            
             so
             freely
             ,
             as
             none
             
             can
             doe
             any
             thing
             more
             ;
             and
             yet
             as
             necessarily
             ,
             as
             it
             was
             necessary
             for
             God
             not
             to
             sinne
             .
             On
             the
             contrary
             ,
             the
             devils
             doe
             evill
             ,
             both
             most
             necessarily
             (
             being
             by
             these
             mens
             own
             grant
             ,
             
               unchangeably
               evill
            
             )
             and
             yet
             most
             willingly
             ,
             as
             carryed
             thereunto
             withall
             their
             power
             .
             Christ
             saith
             ,
             
               it
               must
               needs
               be
               that
            
             
             
               offences
               come
            
             ;
             and
             the
             Apostle
             ,
             that
             
               there
               must
               be
               heresies
               in
               the
               Church
               .
            
             If
             then
             freedom
             of
             will
             can
             stand
             with
             no
             manner
             of
             necessity
             ,
             the
             authours
             of
             these
             heresies
             and
             offences
             sinne
             not
             therin
             :
             for
             all
             sinnes
             specially
             of
             this
             kinde
             are
             voluntary
             .
             I
             add
             in
             the
             last
             place
             ,
             that
             the
             better
             any
             man
             ,
             or
             Angell
             is
             ,
             he
             doth
             good
             the
             more
             ,
             both
             necessarily
             and
             willingly
             :
             and
             the
             worse
             any
             ,
             evill
             ,
             both
             waies
             .
          
           
             Neither
             will
             it
             seem
             strange
             unto
             us
             ,
             that
             one
             and
             the
             same
             action
             comes
             under
             so
             divers
             considerations
             ,
             as
             in
             one
             regard
             ,
             to
             be
             voluntary
             ,
             contingent
             and
             casuall
             ;
             and
             in
             another
             ,
             necessary
             :
             if
             we
             consider
             ,
             how
             divers
             agents
             concur
             and
             meet
             together
             in
             producing
             it
             .
             No
             work
             of
             man
             ,
             is
             so
             mans
             alone
             ,
             
             as
             that
             God
             hath
             not
             some
             hand
             in
             it
             ,
             in
             sustaining
             and
             ordering
             the
             person
             and
             work
             ,
             yea
             in
             effecting
             that
             which
             is
             good
             in
             it
             ,
             as
             all
             that
             is
             ,
             which
             hath
             in
             it
             any
             created
             being
             or
             order
             .
             What
             hinders
             then
             ,
             but
             that
             the
             same
             thing
             may
             in
             regard
             of
             man
             as
             the
             particular
             and
             immediate
             cause
             ,
             be
             voluntary
             and
             contingent
             ;
             and
             yet
             in
             regard
             of
             God
             the
             highest
             and
             generall
             cause
             ,
             necessary
             ?
             We
             daily
             see
             the
             truth
             of
             this
             in
             proportion
             amongst
             men
             ;
             the
             
               meeting
               of
               Ahab
               and
               Eliah
            
             was
             
             in
             respect
             of
             Ahab
             ,
             casuall
             ;
             but
             in
             respect
             of
             Eliah
             ,
             of
             destinate
             counsell
             .
          
           
             These
             things
             thus
             cleered
             ,
             we
             will
             come
             to
             the
             exposition
             of
             the
             words
             of
             Ezechiel
             ,
             so
             oft
             and
             vehemently
             urged
             by
             these
             men
             ,
             and
             others
             ;
             which
             are
             ,
             that
             
               God
               takes
               not
               pleasure
            
             
             
               in
               the
               death
               of
               a
               sinner
               ,
               but
               that
               he
               turn
               from
               his
               way
               and
               liue
               .
            
          
           
             I
             answer
             ;
             first
             ,
             that
             the
             Lord
             takes
             no
             delight
             in
             the
             death
             of
             a
             sinner
             ,
             that
             repents
             ,
             and
             
               turns
               from
               his
               wicked
               way
            
             :
             but
             otherwise
             ,
             if
             the
             sinner
             repent
             not
             ,
             the
             Lord
             takes
             delight
             in
             his
             death
             ;
             not
             for
             the
             misery
             of
             the
             creature
             ,
             but
             for
             the
             glory
             of
             his
             justice
             shining
             therin
             .
             Of
             such
             the
             Lord
             testifies
             ,
             
             that
             he
             
               wil
               laugh
               at
               their
               calamity
               ,
               &
               mock
               when
               their
               fear
               cometh
               .
            
             And
             considering
             ,
             that
             the
             death
             ,
             and
             destruction
             of
             the
             wicked
             is
             Gods
             own
             just
             and
             holy
             work
             ,
             for
             their
             sins
             ,
             who
             will
             deny
             that
             God
             delights
             in
             it
             ?
             Secondly
             ,
             for
             sinne
             ,
             who
             was
             ever
             so
             wicked
             as
             to
             imagine
             that
             God
             takes
             pleasure
             in
             it
             ?
             It
             pleaseth
             him
             for
             his
             holy
             ends
             ,
             to
             suffer
             sin
             ,
             and
             to
             order
             the
             creature
             sinning
             by
             his
             own
             freewill
             ,
             &
             election
             of
             evil
             ,
             as
             hath
             been
             formerly
             proved
             .
             Thirdly
             ,
             it
             must
             be
             noted
             that
             the
             Prophet
             speaks
             there
             of
             such
             sinners
             onely
             ,
             as
             to
             whom
             the
             word
             comes
             ;
             saying
             ,
             
               Turn
               yee
               ,
               turn
               yee
               from
               your
               evill
               waies
               ,
            
             
             
               for
               why
               will
               yee
               die
               ,
               ô
               house
               of
               Israel
               ?
            
             Whence
             we
             doe
             gather
             evidently
             these
             two
             particulars
             .
             First
             ,
             that
             the
             Prophet
             doth
             not
             here
             speak
             of
             all
             men
             universally
             ,
             (
             as
             they
             conceiu
             )
             but
             onely
             of
             
               the
               house
               of
               Israel
            
             ,
             or
             of
             such
             ,
             as
             to
             whom
             he●
             sends
             his
             Prophets
             to
             call
             them
             to
             repentance
             :
             secondly
             ,
             that
             he
             speaks
             not
             of
             that
             decree
             of
             the
             Lord
             willing
             ,
             which
             is
             accompanied
             with
             the
             powerfull
             work
             of
             his
             grace
             ,
             by
             which
             
             hee
             
               will
               giue
               repentance
               to
               wicked
               men
               ,
               instructed
               in
               the
               truth
               by
            
             
             
               his
               servants
            
             :
             but
             onely
             of
             that
             degree
             of
             his
             will
             which
             stands
             in
             commanding
             that
             which
             is
             good
             ,
             and
             in
             approving
             of
             it
             ,
             if
             it
             be
             performed
             .
             And
             so
             we
             grant
             it
             to
             be
             the
             Lords
             pleasure
             and
             will
             ,
             that
             all
             repent
             to
             whom
             the
             Word
             is
             preached
             .
          
           
             It
             is
             true
             which
             they
             add
             :
             that
             Adam
             and
             others
             
               sinned
               against
               the
               will
               of
               God
               ,
            
             but
             not
             that
             any
             ever
             
               sinned
               against
               the
               secret
               will
               of
               God
               ,
            
             as
             they
             affirm
             .
             The
             will
             of
             God
             is
             no
             law
             to
             man
             till
             it
             be
             revealed
             ;
             and
             
               where
               there
               is
               no
               law
               ,
               there
               is
               no
               transgression
               .
            
             It
             is
             also
             truely
             sayd
             ,
             that
             
               the
               Iewes
               unwillingnesse
               to
               be
               gathered
            
             to
             Christ
             ,
             was
             against
             Gods
             and
             
               Christs
               will
            
             :
             that
             is
             ,
             his
             commanding
             will
             :
             for
             he
             would
             ,
             that
             is
             ,
             commanded
             ,
             and
             they
             
               would
               not
            
             ,
             but
             disobeyed
             :
             but
             that
             it
             was
             against
             that
             decree
             of
             Gods
             willing
             ,
             which
             sets
             his
             almightie
             power
             awor●
             ,
             that
             I
             deny
             .
             For
             God
             could
             ,
             if
             thus
             he
             would
             ,
             haue
             
               giuen
               them
               repentance
               ,
               and
               drawn
               them
               to
               his
               son
               .
               Whatsoever
               he
            
             thus
             
             
               wills
               ,
               he
               can
               do
            
             .
          
           
             That
             which
             they
             add
             (
             as
             an
             eye-salue
             to
             cure
             our
             blindnes
             )
             namely
             ,
             that
             
               we
               haue
               nothing
               to
               do
               with
               Gods
               secret
               wil
               ,
               not
               revealed
               in
               his
               word
               ,
            
             is
             true
             in
             regard
             of
             our
             obedience
             to
             God
             ,
             &
             expectation
             
             from
             him
             ▪
             but
             not
             absolutely
             ,
             as
             they
             conceiue
             .
             The
             particular
             events
             of
             things
             in
             the
             world
             ,
             though
             not
             so
             much
             as
             insinuated
             in
             the
             scriptures
             ,
             concern
             us
             when
             they
             come
             to
             passe
             ,
             so
             as
             we
             may
             and
             ought
             to
             say
             ,
             it
             was
             the
             will
             of
             God
             they
             should
             so
             be
             :
             either
             his
             will
             to
             work
             them
             ,
             if
             good
             :
             or
             to
             suffer
             and
             order
             them
             and
             their
             doers
             ,
             if
             evill
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             NExt
             comes
             into
             consideration
             a
             speciall
             distinction
             of
             
             ours
             ,
             which
             is
             ,
             that
             
               God
               is
               the
               author
               of
               the
               action
               ,
               or
               fact
               ,
               but
               not
               of
               the
               sin
               of
               the
               fact
               or
               crime
               .
            
             Over
             which
             they
             insult
             ,
             and
             in
             it
             over
             all
             learned
             men
             ,
             though
             they
             mention
             Calvin
             onely
             ,
             with
             high
             contempt
             and
             great
             triumph
             before
             the
             victory
             ;
             calling
             it
             a
             
               merely
               fabulous
               ridle
               ,
               and
               marvellous
               sophistication
            
             ;
             telling
             us
             that
             
               a
               spade
               is
               a
               spade
            
             ,
             &c.
             but
             in
             truth
             shewing
             themselues
             
             sitter
             to
             medle
             with
             a
             spade
             and
             a
             mattock
             ,
             then
             with
             those
             high
             mysteries
             .
             Let
             us
             see
             their
             reasons
             .
             In
             the
             first
             whereof
             they
             make
             us
             say
             ;
             that
             
               God
               is
               the
               author
               of
               the
               very
               fact
               and
               deed
               of
               Adams
               sin
               ,
               yea
               of
               adultery
               ,
               theft
               ,
               murder
               ,
               &c.
               
            
          
        
         
           
             DEFENCE
             .
          
           
             WE
             deny
             their
             charge
             ,
             and
             answer
             by
             distinction
             ;
             that
             Adams
             taking
             and
             eating
             the
             forbidden
             fruit
             ,
             Davids
             adultery
             ,
             Ioahs
             murther
             ,
             and
             the
             like
             ,
             are
             to
             be
             considered
             two
             waies
             :
             First
             ,
             naturally
             ,
             and
             as
             they
             are
             motions
             in
             nature
             ,
             performed
             by
             mans
             natural
             &
             created
             faculties
             and
             powers
             of
             soul
             and
             body
             :
             secondly
             ,
             morally
             ,
             as
             those
             motions
             are
             misapplyed
             ,
             and
             abused
             to
             wrong
             objects
             ,
             by
             mans
             blinde
             mind
             and
             corrupt
             will.
             In
             the
             former
             respect
             ,
             &
             materially
             ,
             as
             we
             speak
             ,
             they
             are
             of
             God
             and
             created
             nature
             ;
             in
             the
             latter
             and
             formally
             ,
             of
             mans
             proper
             corruption
             .
             Now
             the
             sinne
             is
             not
             the
             naturall
             action
             of
             motion
             ,
             but
             the
             pravity
             and
             abuse
             of
             the
             action
             .
             
               The
               subtilty
               of
               our
               riddle
            
             ,
             they
             ,
             as
             if
             they
             had
             
               plowed
               with
               our
               heyfer
            
             ,
             find
             out
             to
             be
             this
             ,
             that
             in
             our
             account
             
               sinne
               is
               nothing
            
             ,
             and
             that
             
               God
               ,
               though
               the
               authour
               of
               all
               things
               ,
               is
               not
               the
               authour
               of
               sin
               ,
               for
               sin
               is
               nothing
            
             ;
             and
             so
             
               the
               thiefe
            
             ,
             and
             other
             malefactors
             ,
             is
             
               punished
               for
               nothing
               by
               the
               Iudge
               :
            
             and
             the
             
               wicked
               for
               nothing
               in
               everlasting
               fire
               .
            
          
           
             First
             ,
             I
             demand
             of
             these
             men
             ,
             whether
             ,
             if
             God
             command
             something
             to
             be
             done
             ,
             and
             men
             doe
             it
             not
             ,
             they
             deseru
             not
             to
             be
             punished
             for
             their
             doing
             of
             nothing
             ?
             Is
             it
             not
             sinne
             not
             to
             doe
             that
             wee
             should
             doe
             ;
             and
             to
             doe
             nothing
             when
             we
             should
             doe
             something
             ?
             These
             witty
             men
             could
             teach
             
               the
               goats
               ●t
               Christs
               left
               hand
               ,
            
             at
             that
             day
             ,
             to
             answer
             him
             
             to
             the
             full
             ,
             that
             bee
             condemned
             them
             to
             hell
             fire
             for
             nothing
             ;
             for
             not
             to
             doe
             is
             to
             doe
             nothing
             .
             We
             then
             answer
             ,
             first
             ,
             that
             we
             call
             not
             sin
             nothing
             negatiuely
             ,
             but
             privatiuely
             ,
             as
             a
             want
             of
             that
             which
             should
             be
             ;
             secondly
             ,
             that
             sin
             is
             not
             nothing
             morally
             ,
             that
             is
             not
             nothing
             against
             Gods
             Law
             ,
             for
             sin
             onely
             is
             something
             against
             it
             ,
             but
             nothing
             naturally
             ;
             that
             is
             ,
             nothing
             which
             hath
             a
             created
             being
             in
             nature
             .
          
           
           
             So
             ,
             for
             their
             next
             Argument
             ,
             that
             
               by
               authority
               of
               Scripture
            
             ,
             &
             our
             
               own
               description
               ,
               sin
               is
               a
               thought
               ,
               word
               or
               deed
               ,
               contrary
               to
               the
               will
               of
               God
               ,
            
             and
             therefore
             that
             
               the
               deed
               is
               sin
            
             ;
             they
             should
             consider
             ,
             that
             neither
             the
             Scriptures
             nor
             writers
             meaning
             is
             ,
             that
             th●
             sin
             stands
             not
             in
             the
             naturall
             deed
             or
             motion
             ,
             but
             in
             the
             contrariety
             which
             the
             same
             deed
             ▪
             or
             motion
             hath
             in
             it
             to
             the
             law
             of
             God.
             Darknes
             ,
             or
             a
             shadow
             ,
             are
             nothing
             positiuely
             ,
             but
             onely
             the
             want
             of
             light
             .
             The
             
               voydnes
               ,
               darknes
               ,
               and
               unformednes
               on
               the
               earth
               and
               deep
               ,
               in
               the
               beginning
               ,
            
             were
             nothing
             that
             had
             
             reall
             being
             ;
             but
             onely
             the
             want
             of
             that
             form
             ,
             furniture
             ,
             and
             light
             ,
             which
             God
             afterward
             made
             ,
             and
             furnished
             them
             withall
             .
             When
             the
             candle
             is
             put
             out
             ,
             and
             it
             becomes
             dark
             ;
             shall
             we
             think
             that
             any
             reall
             thing
             comes
             into
             the
             house
             ,
             and
             causes
             the
             darknes
             ?
             or
             when
             I
             make
             a
             shadow
             by
             standing
             in
             the
             light
             ,
             or
             Sun-shine
             ;
             do
             I
             put
             any
             reall
             thing
             in
             the
             place
             where
             the
             shadow
             is
             ?
             or
             do
             I
             not
             onely
             keep
             the
             light
             and
             Sun-shine
             from
             it
             ?
             Likewise
             ,
             when
             a
             man
             or
             beast
             halts
             in
             going
             ,
             shall
             we
             imagine
             that
             the
             halting
             is
             the
             very
             motion
             of
             going
             ,
             or
             the
             fault
             of
             the
             motion
             onely
             ?
             So
             is
             sin
             onely
             the
             absence
             &
             want
             of
             that
             conformity
             and
             agreeablenesse
             which
             ought
             to
             be
             in
             the
             thought
             ▪
             word
             ,
             or
             work
             of
             the
             reasonable
             creature
             to
             the
             Law
             of
             God
             ;
             which
             as
             none
             of
             understanding
             and
             sincerity
             will
             deny
             ;
             so
             for
             further
             satisfaction
             of
             the
             doubting
             ,
             and
             conviction
             of
             the
             refractory
             ,
             I
             will
             annex
             certain
             most
             plain
             and
             undoubted
             proofes
             of
             Scripture
             to
             confirme
             the
             same
             .
          
           
             First
             ,
             the
             Apostle
             quoting
             and
             confirming
             the
             saying
             of
             the
             
             heathen
             Poet
             ,
             witnesseth
             to
             the
             Athenians
             ,
             that
             
               in
               God
               we
               liue
               and
               moue
               ,
               and
               haue
               our
               being
               .
            
             Our
             being
             then
             ,
             that
             is
             ,
             our
             souls
             and
             bodies
             ,
             and
             our
             life
             arising
             from
             their
             union
             ;
             and
             so
             our
             motions
             arising
             from
             our
             life
             we
             haue
             of
             God
             ;
             yea
             which
             is
             more
             ,
             after
             a
             sort
             ,
             
               in
               him
            
             ,
             who
             filleth
             all
             things
             with
             his
             presence
             .
             Where
             let
             it
             also
             be
             noted
             ,
             that
             he
             speakes
             of
             the
             
               being
               ,
               life
               ,
               and
               motions
            
             of
             the
             very
             prophane
             and
             heathenish
             Idolaters
             ,
             as
             well
             as
             of
             any
             others
             .
          
           
             Secondly
             ,
             God
             ,
             as
             it
             is
             in
             the
             Psalm
             ,
             
               made
               the
               heavens
               and
            
             
             
             
               earth
               ,
               and
               sea
               ,
               and
               all
               that
               in
               them
               is
               .
            
             If
             sin
             then
             be
             any
             thing
             ,
             (
             viz.
             any
             thing
             having
             being
             )
             God
             made
             it
             ,
             and
             so
             it
             is
             his
             creature
             .
             And
             surely
             if
             it
             haue
             a
             being
             ,
             it
             is
             either
             a
             created
             or
             uncreated
             being
             .
             Not
             the
             latter
             ,
             for
             that
             is
             onely
             God
             ;
             and
             therefore
             the
             former
             by
             their
             ground
             .
             If
             God
             created
             all
             things
             that
             are
             ,
             sin
             if
             it
             be
             in
             their
             sense
             ,
             must
             be
             Gods
             creature
             .
          
           
             Thirdly
             ,
             the
             same
             naturall
             motion
             of
             man
             in
             which
             great
             sin
             is
             committed
             ,
             if
             it
             were
             exercised
             upon
             another
             object
             ,
             might
             be
             without
             sin
             ,
             and
             lawfull
             ;
             and
             therefore
             not
             the
             very
             action
             or
             motion
             ,
             but
             the
             misapplying
             of
             it
             ,
             is
             the
             sin
             ;
             from
             which
             the
             action
             hath
             its
             morall
             ,
             but
             not
             its
             naturall
             being
             .
             For
             example
             ;
             the
             very
             same
             naturall
             motion
             which
             Adam
             used
             in
             takeing
             and
             eating
             the
             forbidden
             fruit
             ,
             upon
             any
             other
             fruit
             ,
             had
             been
             no
             sin
             .
             The
             same
             naturall
             act
             in
             which
             David
             practised
             adultery
             with
             Bethsaba
             ,
             with
             his
             lawfull
             wife
             ,
             had
             been
             no
             adultery
             :
             the
             very
             same
             naturall
             act
             and
             motion
             whereby
             Ioab
             killed
             Abner
             ,
             and
             Amasa
             ,
             if
             exercised
             upon
             a
             malefactor
             at
             the
             magistrates
             command
             ,
             had
             been
             no
             murther
             ,
             but
             a
             work
             of
             iust
             execution
             .
             The
             sinne
             therefore
             is
             not
             in
             the
             very
             act
             ,
             but
             in
             the
             misapplying
             it
             ,
             or
             other
             vitious
             adjunct
             .
          
           
             Fourthly
             ,
             considering
             that
             there
             is
             no
             sin
             
               in
               deed
            
             or
             action
             of
             body
             ,
             which
             was
             not
             first
             in
             the
             faculties
             of
             the
             soule
             ,
             the
             understanding
             ,
             will
             and
             affections
             :
             (
             for
             onely
             
               the
               things
            
             
             
               which
               come
               from
               the
               heart
               ,
               desile
               the
               man
            
             )
             the
             outward
             sin
             in
             fact
             and
             deed
             can
             no
             more
             more
             make
             the
             outward
             action
             in
             itselfe
             not
             to
             be
             of
             God
             ;
             then
             the
             inward
             corruption
             can
             make
             the
             created
             faculties
             in
             which
             it
             is
             ,
             not
             to
             be
             of
             God.
             It
             is
             sencelesse
             to
             doubt
             but
             that
             when
             a
             wicked
             man
             sleepeth
             ,
             and
             so
             practiseth
             no
             wickednesse
             one
             way
             or
             other
             ,
             he
             is
             notwithstanding
             a
             wicked
             man.
             And
             where
             now
             resteth
             his
             wickednesse
             ,
             but
             in
             his
             heart
             ?
             And
             what
             is
             his
             heart
             but
             the
             faculties
             of
             his
             understanding
             ,
             will
             and
             affections
             ,
             which
             sin
             possesseth
             and
             corrupteth
             ?
             And
             yet
             nevertheles
             these
             naturall
             faculties
             remain
             Gods
             good
             creatures
             ;
             so
             do
             their
             motions
             
             naturall
             ,
             notwithstanding
             sins
             possessing
             them
             .
             There
             is
             in
             our
             sinfull
             nature
             ,
             the
             faculty
             ,
             and
             the
             sin
             or
             disorder
             in
             it
             :
             and
             in
             our
             sinfull
             works
             ,
             the
             action
             from
             the
             faculty
             ,
             and
             the
             outward
             sinne
             in
             it
             ,
             from
             the
             inward
             sinne
             in
             the
             other
             .
          
           
             Lastly
             ,
             I
             thus
             argue
             unresistably
             :
             That
             which
             God
             blesseth
             is
             good
             ,
             and
             of
             himselfe
             :
             This
             none
             will
             deny
             .
             I
             assume
             .
             But
             God
             blesseth
             the
             natural
             action
             ,
             or
             motion
             ,
             in
             which
             horrible
             sin
             is
             practised
             .
             This
             is
             most
             evident
             (
             amongst
             a
             thousand
             daily
             instances
             )
             in
             the
             sinfull
             commixture
             of
             Iudas
             and
             Thamar
             ,
             being
             on
             his
             part
             whoredom
             ,
             and
             on
             hers
             incest
             ,
             
             though
             with
             a
             better
             minde
             :
             Yet
             this
             action
             (
             considered
             naturally
             )
             God
             blessed
             with
             a
             childe
             ;
             yea
             ,
             with
             two
             sonnes
             ;
             yea
             ,
             with
             him
             ,
             on
             whom
             Christ
             came
             according
             to
             the
             flesh
             ,
             who
             is
             blessed
             for
             ever
             .
             Here
             is
             plainly
             the
             action
             blessed
             ,
             and
             therfore
             good
             (
             in
             our
             sense
             )
             and
             of
             God
             ;
             and
             yet
             the
             sin
             in
             the
             action
             ,
             evill
             and
             accursed
             .
          
           
             The
             meaning
             of
             Mr.
             Knox
             ,
             in
             saying
             ,
             that
             
               what
               Ethnicks
            
             
             
               ascribe
               to
               fortune
               ,
               we
               acknowledg
               to
               come
               from
               God
               ,
               as
               the
               appointer
               of
               the
               things
               ,
            
             they
             mistake
             and
             pervert
             ,
             neither
             understanding
             the
             Ethnicks
             meaning
             ,
             nor
             his
             .
             The
             Heathens
             speaking
             of
             fortune
             did
             not
             conceiu
             that
             there
             was
             any
             such
             divine
             power
             causing
             things
             to
             be
             ,
             but
             the
             contrary
             ,
             and
             that
             things
             come
             to
             passe
             without
             any
             divine
             Providence
             ordering
             them
             ,
             and
             meerly
             by
             blinde
             chance
             or
             fortune
             :
             when
             they
             spake
             of
             good
             fortune
             ,
             or
             ill
             fortune
             ,
             they
             meant
             onely
             the
             good
             or
             ill
             hap
             of
             persons
             ,
             or
             things
             .
             His
             and
             our
             meaning
             then
             is
             ,
             that
             which
             Christ
             our
             Lord
             also
             teacheth
             ,
             that
             
               Not
               a
               sparrow
            
             
             
               falls
               to
               the
               ground
               without
               Gods
               providence
               .
            
             And
             where
             hee
             speaks
             of
             
               God
               as
               the
               Authour
               ,
               by
               his
               counsell
               appointing
               all
               things
               to
               the
               one
               part
               ,
               and
               to
               the
               other
            
             ;
             it
             is
             plain
             hee
             intends
             it
             onely
             of
             the
             ordering
             and
             governing
             of
             them
             ,
             which
             they
             that
             deny
             ,
             doe
             in
             effect
             ,
             pluck
             God
             out
             of
             heaven
             ,
             by
             denying
             his
             Soveraignty
             ,
             and
             power
             over
             all
             his
             creatures
             in
             ordering
             them
             ,
             and
             all
             their
             actions
             ,
             to
             his
             own
             supernaturall
             ends
             .
             The
             bitter
             curses
             which
             here
             they
             break
             into
             in
             their
             
             ignorant
             zeal
             against
             him
             ,
             and
             Calvin
             ,
             and
             with
             them
             ,
             all
             others
             ,
             the
             worthy
             instruments
             of
             restoring
             the
             Gospels
             light
             ,
             after
             the
             darknesse
             of
             Popery
             (
             into
             which
             these
             men
             are
             slidden
             back
             in
             no
             small
             measure
             )
             are
             like
             stones
             thrown
             upward
             by
             them
             ,
             which
             without
             their
             answerable
             repentance
             will
             fall
             down
             upon
             their
             own
             heads
             .
          
           
             Their
             proofe
             ,
             that
             
               God
               is
               gracious
               and
               mercifull
               ,
               of
               whom
            
             
             
               all
               good
               things
               come
               ,
               and
               none
               evill
               ,
            
             are
             needlesse
             ,
             seeing
             wee
             grant
             as
             much
             ;
             onely
             wishing
             them
             to
             consider
             these
             three
             things
             .
             First
             ,
             that
             the
             most
             of
             these
             Scriptures
             cited
             ,
             mean
             onely
             the
             mercy
             and
             loue
             of
             God
             to
             his
             Church
             and
             people
             .
             Secondly
             ,
             with
             what
             mind
             they
             put
             once
             and
             again
             ,
             moving
             for
             
               tempting
               ,
               Iam.
            
             1.
             
             Thirdly
             ,
             that
             2
             Pet.
             3.
             4
             ,
             is
             not
             to
             be
             extended
             to
             all
             ,
             as
             it
             is
             by
             those
             prodigall
             Stewards
             of
             Gods
             grace
             ,
             but
             to
             the
             elect
             onely
             ,
             whom
             the
             Apostle
             opposeth
             to
             the
             mockers
             mentioned
             v.
             3
             ,
             and
             therefore
             saith
             ,
             that
             
               the
               Lord
               which
               hath
               promised
               ,
               is
               patient
               towards
               us
               ,
            
             and
             so
             deferres
             that
             his
             comming
             till
             the
             number
             of
             the
             elect
             be
             accomplished
             ,
             by
             their
             effectuall
             calling
             .
          
           
             Of
             Gods
             suffering
             ,
             and
             doing
             things
             ,
             and
             how
             they
             come
             
             to
             passe
             thereupon
             ,
             I
             haue
             spoken
             before
             ,
             answering
             what
             they
             object
             therabout
             .
             Onely
             I
             may
             not
             passe
             by
             ,
             without
             giving
             warning
             therof
             ,
             the
             stumbling
             stone
             of
             most
             grievous
             errour
             and
             impiety
             ,
             which
             they
             (
             pur-blind
             people
             )
             cast
             in
             their
             own
             way
             ,
             making
             Gods
             purposes
             and
             promises
             no
             better
             ,
             in
             effect
             ,
             then
             the
             vizzard
             of
             Stage-players
             ,
             which
             they
             put
             on
             ,
             and
             off
             again
             ,
             at
             every
             turn
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             THeir
             affirmation
             ,
             that
             
               God
               from
               the
               beginning
               of
               the
               world
            
             
             
               knoweth
               all
               things
               ,
               yet
            
             that
             
               all
               things
               come
               not
               to
               passe
               therfore
               necessarily
            
             ;
             alledging
             for
             that
             purpose
             ,
             Math.
             26.
             35
             ,
             is
             dangerous
             ,
             if
             they
             speak
             to
             the
             matter
             in
             hand
             ,
             and
             with
             respect
             to
             the
             Text
             ,
             whose
             word
             ,
             for
             the
             most
             part
             ,
             they
             bring
             :
             
               Known
               unto
               God
               are
               all
               his
               workes
               from
               the
               beginning
               of
               the
               world
               .
            
             
             Their
             instance
             in
             Christs
             
               asking
               twelu
               Legions
               of
               Angels
            
             ,
             Mat.
             
             26
             ,
             
               Ananias
               his
               keeping
               his
               possession
            
             ,
             and
             the
             
               saving
               of
               the
               ship
               in
               which
               Paul
               sayled
               :
            
             These
             Scriptures
             ,
             together
             with
             Sauls
             
             
               coming
               to
               Keilah
               ,
               and
               the
               men
               of
               Keilahs
               delivering
               David
               into
               his
               hands
               ,
            
             1
             Sam.
             23
             ,
             they
             bring
             to
             proue
             ,
             that
             
               although
               God
               doe
               foreknow
               things
               will
               come
               to
               passe
               ,
               and
               also
               foretell
               them
               ,
               yet
               they
               may
               be
               prevented
               :
            
             adding
             hereunto
             ▪
             that
             
               the
               Lord
               knoweth
               ,
               and
               pronounceth
               ,
               that
               the
               wicked
               shall
               be
               damned
               ,
               and
               yet
               there
               lyeth
               no
               necessity
               upon
               their
               damnation
               ,
               but
               that
               it
               may
               be
               prevented
               by
               repentance
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             these
             examples
             of
             the
             Lords
             
               sending
               the
               twelue
               Legions
               of
               Angels
               ,
            
             and
             of
             
               Sauls
               comming
               to
               Keilah
            
             ,
             and
             the
             like
             ,
             are
             not
             to
             the
             purpose
             in
             hand
             .
             The
             question
             is
             (
             as
             they
             themselues
             put
             it
             )
             
               of
               things
               coming
               not
               of
               fortune
               ,
               but
               by
               Gods
               providence
               ,
            
             and
             
               of
               Gods
               willing
               things
               that
               come
               to
               passe
               ,
               both
               good
               and
               evill
               .
            
             To
             what
             end
             then
             mention
             they
             things
             that
             never
             did
             ,
             nor
             shall
             come
             to
             passe
             ,
             either
             good
             or
             evill
             ;
             And
             so
             to
             cover
             their
             craft
             the
             better
             alter
             the
             words
             of
             the
             Text
             ,
             
               All
               Gods
               workes
            
             ,
             into
             
               All
               things
            
             .
             And
             what
             are
             
               all
               these
               things
            
             with
             them
             ?
             
               Christs
               obtaining
               12
               legions
               of
               Angels
               ,
               Ananias
               retaining
               his
               possession
            
             ;
             the
             
               saving
               of
               the
               ship
               in
               which
               Paul
               sayled
               towards
               Rome
               :
               Sauls
               coming
               to
               Keilah
               ,
            
             and
             
               the
               destruction
               of
               the
               Ninivits
               within
               40
               daies
               :
            
             which
             were
             neither
             works
             of
             God
             ,
             nor
             man
             ;
             nor
             never
             were
             nor
             shall
             be
             .
             So
             then
             by
             
               all
               Gods
               works
            
             ,
             as
             the
             text
             saith
             ,
             and
             matter
             in
             hand
             requireth
             ;
             and
             
               by
               all
               things
            
             as
             they
             say
             ,
             they
             must
             mean
             plain
             nothing
             ,
             and
             that
             which
             never
             was
             ,
             nor
             shall
             be
             .
          
           
             Secondly
             ,
             the
             Scriptures
             cited
             by
             them
             ,
             rightly
             understood
             ;
             are
             to
             them
             as
             
               Goliahs
               sword
            
             to
             him
             ;
             cleerly
             cutting
             off
             the
             head
             of
             their
             errour
             .
             Take
             for
             instance
             one
             or
             two
             of
             them
             ,
             upon
             which
             they
             most
             insist
             .
          
           
             For
             Math.
             26
             ,
             it
             was
             a
             thing
             in
             itselfe
             possible
             ,
             considering
             Gods
             loue
             to
             his
             Sonne
             ,
             and
             his
             faith
             in
             him
             ,
             that
             he
             should
             haue
             obtained
             those
             Legions
             of
             Angels
             to
             haue
             reskued
             him
             :
             So
             was
             it
             also
             ,
             not
             onely
             possible
             in
             it selfe
             ,
             for
             Saul
             ,
             but
             also
             
             in
             his
             minde
             to
             haue
             come
             to
             Keilah
             &c.
             
             And
             whence
             then
             was
             it
             ,
             that
             these
             things
             came
             not
             so
             to
             passe
             ,
             and
             had
             not
             their
             answerable
             events
             ?
             Even
             from
             the
             decree
             and
             providence
             of
             Gods
             ordering
             things
             the
             other
             way
             inevitably
             .
             In
             the
             former
             instance
             we
             haue
             Christs
             own
             testimony
             ,
             who
             ,
             after
             mention
             of
             his
             such
             
               praying
               ,
               if
               he
               would
            
             ,
             v.
             53
             ,
             adds
             v.
             54
             ,
             
               But
               then
               how
               shall
               the
               Scriptures
               be
               fulfilled
               ,
               that
               thus
               it
               must
               be
               ?
            
             As
             if
             he
             should
             haue
             sayd
             ,
             it
             agrees
             well
             with
             the
             interest
             which
             I
             haue
             in
             my
             Fathers
             loue
             ,
             that
             I
             should
             obtain
             from
             him
             an
             invincible
             Army
             of
             heavenly
             Souldiers
             for
             the
             reskuing
             of
             me
             out
             of
             mine
             enemies
             hands
             :
             but
             the
             Scriptures
             (
             manifesting
             the
             purpose
             and
             decree
             of
             God
             )
             haue
             foretold
             the
             contrary
             ;
             and
             that
             I
             should
             thus
             be
             
               oppressed
               ,
               and
               afflicted
               ,
               and
               made
               an
            
             
             
               offering
               for
               sin
            
             :
             which
             before
             he
             also
             professed
             to
             be
             
               the
               will
               of
               his
               Father
            
             ,
             v.
             39.
             42.
             
             So
             for
             
               Sauls
               coming
               to
               Keilah
            
             ,
             it
             was
             a
             thing
             in
             it selfe
             possible
             ,
             and
             also
             Sauls
             purpose
             ,
             and
             this
             the
             Lord
             saw
             ,
             and
             foretold
             ,
             but
             hindred
             by
             his
             providence
             in
             sending
             away
             David
             ,
             as
             he
             had
             fore-purposed
             in
             his
             counsell
             to
             doe
             ,
             and
             therby
             to
             hinder
             Sauls
             coming
             thither
             .
             These
             men
             should
             haue
             said
             thus
             ,
             that
             God
             ,
             alwaies
             fore-seeing
             ,
             and
             sometimes
             fore-telling
             ,
             what
             in
             regard
             of
             the
             nature
             of
             the
             things
             might
             be
             ,
             and
             in
             respect
             of
             the
             disposition
             of
             the
             persons
             would
             be
             ,
             if
             they
             were
             not
             prevented
             ;
             yet
             doth
             prevent
             them
             effectually
             by
             the
             work
             of
             his
             providence
             interposed
             ,
             according
             to
             the
             decree
             of
             his
             will.
             And
             this
             ,
             so
             farre
             as
             it
             looks
             towards
             the
             thing
             in
             hand
             ,
             makes
             against
             them
             ,
             avowing
             a
             most
             powerfull
             work
             of
             Gods
             providence
             ,
             according
             to
             a
             most
             constant
             will
             ,
             over-ruling
             all
             dispositions
             of
             persons
             ,
             and
             events
             of
             things
             .
             But
             for
             them
             to
             say
             bluntly
             ,
             as
             they
             doe
             ,
             that
             
               God
               fore-knows
               and
               fore-tels
               that
               things
               will
               come
               to
               passe
               ,
            
             and
             yet
             
               that
               those
               things
               may
               be
               prevented
               ,
            
             is
             to
             accuse
             the
             Lord
             himselfe
             ,
             both
             of
             want
             of
             wisedom
             in
             discerning
             ;
             and
             of
             truth
             in
             speaking
             ,
             and
             of
             power
             in
             working
             .
          
           
             If
             any
             object
             ,
             that
             God
             saith
             ,
             
               Saul
               will
               come
               to
               Keilah
            
             ,
             I
             easily
             answer
             ,
             that
             God
             therin
             onely
             fore-tels
             what
             was
             in
             Sauls
             will
             and
             purpose
             ;
             which
             compared
             with
             the
             event
             ,
             
             shews
             that
             Sauls
             purpose
             of
             will
             was
             alterable
             ,
             not
             Gods
             ,
             
               in
               whom
               there
               is
               neither
               change
               ,
               nor
               shadow
               of
               changing
               ;
               neither
               is
            
             
             
               he
               as
               man
               that
               he
               should
               repent
               .
            
             So
             the
             threatning
             of
             the
             Ninivits
             ,
             as
             divers
             other
             particular
             ,
             both
             threatnings
             and
             promises
             ,
             are
             but
             upon
             condition
             ,
             sometimes
             expressed
             ,
             and
             sometimes
             understood
             .
             It
             is
             ignorantly
             said
             ,
             that
             a
             thing
             will
             be
             which
             is
             promised
             or
             threatned
             conditionally
             ,
             except
             it
             be
             presupposed
             that
             the
             condition
             will
             be
             first
             .
             Alike
             impious
             (
             as
             accusing
             God
             ,
             both
             of
             being
             deceived
             and
             deceiving
             )
             is
             that
             which
             followeth
             ,
             that
             
               God
               knows
               ,
               and
               pronounceth
               ,
               that
               the
               wicked
               shall
               be
               damned
               ,
            
             and
             yet
             
               that
               there
               is
               no
               necessity
               of
               it
               ,
               but
               that
               it
               may
               be
               prevented
               by
               repentance
               .
            
             This
             is
             to
             say
             ,
             that
             God
             knowes
             ,
             and
             saies
             a
             thing
             shall
             be
             ,
             when
             it
             may
             not
             be
             ;
             yea
             ,
             when
             he
             knows
             it
             shall
             not
             be
             ,
             as
             in
             them
             that
             doe
             repent
             afterwards
             .
          
           
             If
             they
             say
             further
             ,
             that
             wicked
             men
             may
             and
             shall
             be
             saved
             if
             they
             repent
             ,
             they
             say
             but
             as
             the
             truth
             is
             :
             but
             if
             thereupon
             they
             conclude
             of
             all
             simply
             ,
             that
             therfore
             they
             may
             either
             repent
             ,
             or
             be
             saved
             ,
             they
             erre
             ,
             not
             knowing
             the
             nature
             of
             a
             conditionall
             proposition
             :
             in
             which
             it
             is
             sufficient
             ,
             if
             the
             consequence
             or
             latter
             part
             follow
             truely
             upon
             the
             antecedent
             or
             former
             part
             ;
             though
             it
             may
             be
             ,
             that
             neither
             consequent
             nor
             antecedent
             can
             possibly
             be
             .
             For
             example
             ,
             1
             Cor.
             15.
             13.
             14.
             15.
             16.
             17.
             19
             ,
             
               If
               there
               be
               no
               resurrection
               from
               the
               dead
               ,
               then
               is
               Christ
               not
               risen
               ,
               and
               your
               faith
               is
               also
               in
               vain
               ,
            
             &c.
             
             The
             consequence
             is
             firm
             ,
             
               If
               this
               ,
               then
               that
            
             ,
             and
             yet
             neither
             this
             nor
             that
             apart
             ,
             nor
             both
             together
             could
             possibly
             be
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               THese
               men
               having
               ,
               as
               they
               list
               ,
               vilified
               Gods
               infallible
            
             
             
               knowledg
               ,
               and
               unchangeable
               truth
               ,
               come
               to
            
             his
             counsell
             ,
             against
             which
             
               (
               say
               they
            
             )
             things
             may
             be
             done
             ,
             as
             Luk.
             7.
             30
             ,
             the
             Pharises
             did
             against
             the
             counsell
             of
             God
             :
             adding
             ,
             that
             Christ
             knew
             those
             he
             admonished
             should
             perish
             ,
             if
             they
             repented
             not
             ;
             yet
             there
             lay
             no
             necessity
             of
             their
             perishing
             because
             Christ
             knew
             it
             ,
             for
             as
             be
             testifieth
             ,
             repentance
             might
             help
             it
             .
          
        
         
           
           
             DEFENCE
             .
          
           
             IN
             the
             former
             place
             they
             commit
             the
             fallacie
             of
             equivocation
             ,
             taking
             the
             word
             counsell
             there
             for
             the
             internall
             and
             eternall
             decree
             of
             God
             in
             himself
             ;
             When
             by
             it
             ,
             Act.
             7.
             is
             meant
             onely
             the
             outward
             instructions
             and
             exhortations
             ministred
             by
             
               Iohn
               Baptist.
            
             
          
           
             Of
             salvation
             upon
             condition
             of
             repentance
             ,
             I
             spake
             even
             now
             that
             which
             is
             sufficient
             ,
             to
             which
             the
             Reader
             may
             look
             back
             .
          
           
             Comming
             to
             answer
             certaine
             scriptures
             ,
             they
             begin
             with
             
             Prov.
             16.
             4.
             which
             they
             set
             down
             thus
             ,
             
               God
               created
               all
               things
               for
               his
               owne
               sake
               ,
               yea
               the
               wicked
               for
               the
               day
               of
               destruction
               ,
            
             and
             so
             corupt
             the
             text
             whilst
             they
             pretend
             the
             opening
             of
             ●t
             :
             for
             it
             is
             not
             sayd
             ,
             that
             God
             created
             ,
             but
             that
             he
             made
             ,
             that
             is
             ,
             wrought
             ,
             or
             did
             all
             things
             ,
             as
             Psal.
             11.
             3.
             
             &
             15.
             2.
             and
             generally
             wheresoever
             the
             word
             is
             used
             .
             They
             therefore
             like
             unskilful
             workmen
             make
             themselues
             labour
             ,
             and
             loose
             it
             when
             they
             haue
             done
             ,
             in
             proving
             that
             
               God
               created
               all
               men
               good
               ,
               and
               none
               bad
               .
            
             Neither
             is
             it
             wholly
             true
             ,
             much
             lesse
             the
             whole
             truth
             ,
             which
             they
             conclude
             as
             the
             meaning
             ,
             that
             
               man
               becomming
               evill
               ,
               God
               made
               the
               day
               of
               destruction
               for
               him
               ,
               or
               him
               for
               the
               day
               of
               destruction
               ,
               as
               a
               iust
               recompence
               .
            
             For
             first
             ,
             is
             it
             not
             all
             one
             (
             as
             they
             make
             it
             )
             to
             say
             ,
             that
             
               man
               is
               made
               for
               the
               day
               of
               destruction
               ,
               and
               the
               day
               of
               destruction
               for
               man
            
             ;
             seeing
             the
             one
             imports
             the
             Lords
             work
             in
             or
             upon
             the
             person
             for
             the
             thing
             ,
             and
             the
             other
             in
             or
             upon
             the
             thing
             for
             the
             person
             .
             Secondly
             ,
             they
             misse
             the
             meaning
             of
             the
             place
             ;
             which
             is
             ,
             that
             
               all
               things
            
             in
             the
             world
             ,
             yea
             
               wicked
               men
               ▪
            
             who
             seem
             to
             liue
             without
             all
             compasse
             ,
             yet
             come
             under
             the
             divine
             ordination
             ;
             and
             that
             as
             there
             is
             nothing
             so
             casuall
             in
             regard
             of
             men
             ,
             no
             not
             
               the
               casting
               of
               a
               lot
            
             ,
             nor
             
               falling
               of
               a
            
             
             
               sparrow
               upon
               the
               ground
            
             ,
             but
             comes
             under
             the
             
               Lords
               disposition
            
             and
             providence
             :
             so
             there
             is
             no
             person
             ,
             nor
             thing
             in
             the
             world
             so
             evill
             ,
             but
             he
             rules
             and
             over-rules
             it
             ,
             as
             it
             may
             serue
             for
             the
             manifestation
             of
             his
             glory
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             VNto
             the
             instances
             brought
             by
             us
             to
             proue
             Gods
             holy
             
             work
             ,
             in
             and
             about
             mens
             sinfull
             works
             ,
             and
             Satans
             with
             them
             :
             for
             example
             ,
             
               Gods
               bidding
               Shemei
               curse
               David
            
             ;
             His
             stretching
             out
             
               his
               hand
               upon
               Iob
            
             ,
             and
             
               taking
               away
               all
               that
               he
               had
            
             ;
             His
             
               moving
               David
               to
               number
               Israel
               ;
               sending
               a
               lying
               spirit
               upon
               Ahabs
               Prophets
               ,
            
             and
             the
             like
             :
             to
             all
             these
             they
             haue
             their
             ready
             and
             round
             answer
             ,
             that
             God
             onely
             
               suffered
               all
               these
               things
            
             ,
             and
             that
             
               Satan
               and
               evill
               men
               were
               the
               workers
               of
               them
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             BVT
             first
             let
             the
             godly
             Reader
             ,
             who
             will
             not
             oppose
             his
             own
             fleshly
             reason
             against
             the
             wisdom
             of
             God
             ,
             wel
             weigh
             the
             most
             effectuall
             and
             significatiue
             terms
             that
             possibly
             can
             be
             used
             by
             the
             Holy
             Ghost
             every
             where
             ,
             to
             shew
             the
             Lords
             powerfull
             work
             in
             those
             matters
             ,
             and
             not
             his
             bare
             sufferance
             ;
             as
             if
             he
             were
             onely
             an
             idle
             looker
             on
             ,
             letting
             men
             alone
             without
             medling
             with
             them
             ,
             in
             a
             great
             part
             of
             the
             greatest
             ,
             even
             all
             the
             evill
             works
             of
             their
             liues
             :
             For
             example
             ,
             that
             
               God
               sent
               Ioseph
               into
               Egipt
            
             ,
             and
             
               not
               his
               brethren
            
             ;
             that
             he
             
               hardened
               Pharaohs
               heart
            
             ,
             
             
               and
               raised
               him
               up
               to
               shew
               in
               him
               his
               power
               ,
               &c.
            
             that
             
               the
               Lord
               gaue
            
             ,
             and
             that
             
               the
               Lord
               took
               away
               from
               Iob
            
             ;
             that
             
               God
               bade
               Shimei
               curse
               David
            
             ;
             that
             he
             
               moved
               David
               against
               Israel
               ,
               to
               say
               ,
               Go
               number
               Israel
               and
               Iudah
               :
            
             that
             he
             
               put
               a
               lying
               spirit
               in
               the
               mouth
               of
               Ahabs
               prophets
               :
            
             that
             
               Asshur
               was
               a
               staffe
               in
               the
               Lords
               hand
               ,
               and
               the
               rod
               of
               his
               anger
               :
            
             that
             he
             
               sent
               strong
               delusions
               upon
               them
               that
               received
               not
               the
               loue
               of
               the
               truth
            
             ;
             and
             lastly
             ,
             (
             to
             let
             passe
             infinite
             other
             places
             )
             that
             
               God
               by
               his
               determinate
               counsell
               and
               foreknowledge
               ,
               delivered
               Christ
               into
               the
               hands
               of
               wicked
               men
            
             ;
             and
             that
             
               they
               did
               what
               Gods
               hand
               and
               counsell
               had
               determined
               before
               to
               be
               done
               .
            
          
           
             Now
             ,
             can
             we
             conceiu
             it
             to
             be
             for
             no
             more
             but
             a
             simple
             suffering
             ,
             that
             the
             Holy
             Ghost
             ,
             who
             knew
             right
             well
             how
             to
             speak
             ,
             should
             not
             once
             ,
             nor
             twice
             ,
             but
             I
             may
             safely
             say
             ,
             a
             thousand
             times
             in
             the
             Scriptures
             ,
             use
             words
             and
             phrases
             importing
             
             so
             effectuall
             operation
             and
             working
             ?
             Is
             to
             send
             men
             ,
             to
             
               take
               away
            
             things
             ,
             to
             
               raise
               up
            
             ,
             to
             use
             men
             as
             a
             
               staffe
               in
               the
               hand
            
             ,
             and
             bid
             them
             goe
             ,
             onely
             to
             suffer
             them
             ,
             and
             let
             them
             be
             still
             ,
             and
             alone
             ?
             Surely
             the
             Art
             of
             Chimists
             is
             nothing
             to
             these
             mens
             ,
             in
             evaporeating
             ;
             who
             can
             reduce
             those
             most
             just
             and
             powerfull
             works
             of
             God
             to
             a
             very
             nothing
             ;
             for
             no
             more
             is
             a
             bare
             suffering
             then
             a
             not
             doing
             .
          
           
             But
             we
             will
             briefly
             ,
             as
             may
             be
             ,
             handle
             the
             particulars
             ,
             following
             their
             foot-steps
             ,
             who
             beginning
             with
             Shemei
             ,
             allow
             
             God
             onely
             the
             poore
             pittance
             of
             
               sufferance
               ,
               for
               Davids
               tryall
            
             :
             
             But
             David
             himselfe
             will
             teach
             them
             better
             ,
             in
             
               saying
               ,
               the
               Lord
               hath
               sayd
               to
               him
               ,
               Curse
               David
               :
               who
               shall
               then
               say
               ,
               wherfore
               hast
               thou
               done
               so
               ?
            
             For
             first
             ,
             if
             God
             did
             onely
             suffer
             ,
             that
             is
             ,
             not
             hinder
             Shemei
             ,
             then
             God
             did
             not
             try
             David
             ,
             but
             onely
             suffered
             Shemei
             to
             try
             him
             ,
             which
             ●s
             false
             :
             Secondly
             ,
             this
             was
             no●
             onely
             
               a
               tryall
            
             ,
             but
             specially
             a
             punishment
             ,
             or
             correction
             of
             his
             former
             sinnes
             ,
             and
             therfore
             laid
             upon
             him
             by
             God
             :
             but
             whether
             it
             were
             tryall
             ,
             or
             correction
             ,
             or
             both
             ,
             it
             was
             in
             that
             respect
             good
             ,
             and
             of
             God
             as
             the
             Authour
             .
             Gods
             suffering
             of
             Shemei
             could
             not
             be
             his
             tryall
             of
             David
             .
             It
             was
             Shemei
             who
             was
             suffered
             ;
             but
             David
             who
             was
             tryed
             and
             punished
             ,
             who
             therfore
             bore
             it
             with
             the
             perceings
             of
             a
             tender
             and
             humble
             heart
             ,
             as
             Gods
             just
             work
             in
             ordering
             the
             malice
             of
             Shemei
             to
             become
             his
             rod
             of
             correction
             .
          
           
             Of
             
               Iobs
               afflictions
            
             ,
             it
             is
             also
             presumptuously
             said
             by
             them
             ,
             that
             God
             
               onely
               suffered
            
             them
             .
             Iob
             speaking
             of
             his
             nakednesse
             ,
             and
             misery
             ,
             saith
             expresly
             ,
             that
             as
             
               the
               Lord
               had
               given
               ,
               so
               the
               Lord
            
             
             
               had
               taken
               away
            
             .
             They
             may
             as
             well
             say
             ,
             the
             Lord
             onely
             suffered
             the
             giving
             ,
             as
             that
             he
             onely
             suffered
             the
             taking
             away
             of
             Iobs
             substance
             .
             He
             ascribeth
             both
             alike
             to
             the
             Lord
             ,
             in
             regard
             of
             his
             providence
             ordering
             things
             according
             to
             their
             kinds
             .
             Neither
             is
             there
             sense
             to
             imagine
             ,
             that
             Iob
             so
             blesseth
             God
             for
             onely
             letting
             the
             divell
             ,
             and
             wicked
             men
             alone
             ,
             to
             work
             their
             malice
             upon
             him
             ,
             and
             his
             ;
             but
             as
             by
             the
             eye
             of
             faith
             he
             saw
             the
             hand
             of
             God
             (
             to
             be
             blessed
             for
             ever
             )
             ordering
             and
             determining
             the
             same
             to
             his
             own
             holy
             ends
             .
             Can
             any
             man
             blesse
             
             God
             meerly
             for
             suffering
             the
             divell
             to
             hurt
             him
             ?
             So
             
               God
               in
            
             
             
               moving
               David
               to
               number
               Israel
            
             ,
             did
             not
             onely
             suffer
             him
             and
             Satan
             to
             do
             their
             work
             ,
             but
             did
             his
             own
             also
             by
             them
             ,
             though
             they
             thought
             not
             so
             ,
             in
             ordering
             the
             malice
             of
             the
             one
             ,
             and
             pride
             of
             the
             other
             ,
             to
             a
             just
             occasion
             of
             punishing
             Israel
             ,
             
               against
               whom
               his
               anger
               was
               kindled
            
             ;
             and
             this
             agrees
             well
             with
             both
             
               the
               proportion
               of
               faith
               ,
               and
               generality
               of
               the
               Scriptures
               .
            
          
           
             The
             same
             in
             effect
             is
             to
             be
             said
             of
             the
             
               lying
               spirits
               seducing
            
             
             
               Ahabs
               Prophets
            
             ,
             in
             which
             God
             neither
             puts
             malice
             into
             the
             divell
             ,
             nor
             flattery
             into
             the
             hearts
             of
             false
             Prophets
             ;
             but
             finding
             them
             there
             before
             ,
             and
             that
             of
             themselues
             ,
             useth
             them
             by
             a
             most
             powerfull
             and
             skilfull
             hand
             to
             the
             furthering
             of
             the
             deserved
             destruction
             of
             a
             wicked
             King.
             And
             where
             they
             say
             ,
             the
             
               controversie
               is
               ,
               who
               was
               the
               first
               cause
               of
               this
               cursing
               ,
               envie
               ,
               pride
               ,
               and
               deceit
               ,
            
             they
             miserably
             deceiue
             themselues
             and
             others
             .
             We
             abhorre
             from
             saying
             that
             God
             is
             either
             first
             or
             last
             cause
             of
             any
             wicked
             thing
             ;
             but
             of
             the
             tryall
             or
             punishment
             ,
             or
             other
             good
             in
             the
             ordering
             of
             the
             wicked
             thing
             ;
             as
             the
             just
             Iudg
             may
             use
             the
             malice
             or
             cruell
             disposition
             of
             the
             Exequutioner
             for
             the
             exercising
             of
             just
             punishment
             upon
             the
             malefactour
             .
             
             Neither
             doe
             we
             say
             (
             as
             they
             dream
             )
             that
             
               cursing
               ,
               envie
            
             &c.
             
               are
               good
               in
               God
               ,
               and
               wicked
               in
               the
               devill
               ,
               and
               man
            
             ;
             This
             is
             impossible
             :
             but
             we
             say
             ,
             that
             the
             ordering
             of
             them
             ,
             and
             of
             the
             persons
             in
             whom
             they
             are
             ,
             is
             good
             in
             God
             ,
             either
             for
             tryall
             ,
             or
             punishment
             .
             For
             example
             ,
             of
             such
             as
             goe
             to
             war
             ,
             and
             take
             meanes
             ,
             one
             is
             moved
             therto
             ,
             because
             he
             would
             not
             work
             ;
             another
             in
             hope
             of
             booty
             and
             prey
             ;
             a
             third
             being
             weary
             of
             wife
             or
             friends
             ;
             and
             so
             others
             ,
             in
             the
             like
             corrupt
             respects
             :
             And
             yet
             the
             King
             ,
             or
             Captain
             may
             use
             and
             order
             them
             all
             ,
             and
             all
             their
             corrupt
             ends
             and
             intendments
             to
             his
             most
             just
             and
             lawfull
             ends
             ,
             and
             intentions
             ,
             either
             in
             offensiue
             ,
             or
             defensiue
             warres
             .
             And
             if
             one
             frail
             man
             can
             make
             this
             lawfull
             use
             of
             the
             lawlesse
             and
             sinfull
             lusts
             of
             other
             men
             ,
             should
             proud
             flesh
             quarrell
             at
             Gods
             most
             infinite
             power
             and
             wisedom
             in
             his
             just
             and
             holy
             works
             ?
             Or
             will
             they
             (
             vain
             men
             )
             conjure
             him
             herein
             within
             the
             narrow
             circle
             of
             
             their
             understanding
             ?
             Denying
             him
             at
             all
             to
             haue
             any
             hand
             in
             working
             ,
             where
             they
             (
             blinde
             molles
             )
             cannot
             discern
             how
             he
             works
             ?
             
               O
               the
               depth
               of
               the
               riches
               both
               of
               the
               wisedom
               and
            
             
             
               knowledge
               of
               God
               ?
               how
               unsearchable
               are
               his
               judgements
               ,
               and
               his
               waies
               past
               finding
               out
               ?
            
             cryed
             he
             ,
             who
             yet
             could
             farre
             better
             discern
             of
             them
             ,
             then
             they
             ,
             or
             we
             .
             In
             opening
             Esa.
             10.
             5.
             6
             ,
             they
             speak
             the
             truth
             ,
             and
             that
             which
             we
             intend
             ,
             though
             presently
             after
             they
             devoure
             the
             hallowed
             thing
             .
             They
             say
             well
             ,
             that
             
             
               one
               wicked
               Nation
               was
               sent
               to
               punish
               another
               ,
               which
               thing
            
             (
             say
             they
             )
             
               was
               good
               from
               God
            
             ;
             namely
             ,
             
               to
               punish
               the
               wickednesse
               of
               some
               by
               others
               as
               wicked
               ,
            
             and
             that
             this
             
               is
               Gods
               justice
               ,
               though
               they
               thought
               not
               so
               .
            
             Very
             well
             said
             ;
             God
             justly
             punisheth
             the
             Iewes
             by
             the
             Assirians
             ;
             and
             how
             doth
             he
             that
             his
             just
             work
             ?
             By
             the
             Assirians
             invading
             and
             spoyling
             them
             ;
             and
             no
             other
             way
             :
             This
             
             invading
             ,
             spoyling
             ,
             and
             murdering
             of
             Israel
             ,
             was
             the
             Assirians
             horrible
             sin
             ,
             which
             therfore
             the
             Lord
             hated
             with
             great
             h●tred
             ,
             and
             punished
             accordingly
             .
             Here
             then
             we
             haue
             plainly
             the
             sinnes
             of
             men
             (
             and
             therfore
             wicked
             ,
             in
             regard
             of
             them
             the
             doers
             )
             avowed
             for
             the
             judgments
             of
             God
             ,
             and
             in
             that
             regard
             just
             and
             holy
             :
             Their
             
               daring
               any
               tongue
               to
               say
            
             ,
             that
             the
             delusion
             mentoned
             ,
             2
             Thess.
             2
             ,
             
               comes
               from
               God
               otherwise
               ,
               then
               by
               suffering
               the
               divell
               to
               delude
               ,
            
             is
             but
             the
             fruit
             of
             th●i●
             bold
             ignorance
             ,
             with
             which
             they
             abuse
             unstable
             minds
             .
             As
             the
             divell
             and
             menss●lues
             ,
             are
             the
             onely
             authours
             of
             these
             delusions
             in
             themselues
             considered
             ;
             so
             are
             there
             divers
             effectuali
             works
             of
             God
             in
             and
             about
             them
             .
             The
             first
             thing
             indeed
             is
             ,
             Gods
             permission
             or
             sufferance
             of
             the
             Divell
             to
             exercise
             his
             malice
             
               to
               hurt
               ,
               wherin
            
             (
             as
             they
             rightly
             say
             )
             
               he
               and
               his
               children
               takes
               delight
            
             ;
             but
             this
             is
             rather
             a
             not-work
             of
             God
             then
             a
             work
             ;
             namely
             ,
             a
             not
             restraining
             ,
             or
             hindering
             him
             .
             Gods
             next
             work
             is
             to
             order
             &
             direct
             Satans
             malice
             upon
             the
             persons
             so
             deluded
             ,
             that
             so
             they
             may
             receiue
             a
             punishment
             proportionable
             to
             their
             sins
             ,
             both
             for
             quality
             and
             quantity
             .
             A
             third
             work
             of
             God
             is
             in
             them
             ,
             in
             depriving
             them
             of
             the
             knowledge
             and
             discerning
             of
             
               the
               truth
            
             ,
             which
             they
             formerly
             had
             ,
             
               without
               the
               loue
            
             therof
             ,
             as
             the
             Scriptures
             testifie
             .
             What
             should
             I
             say
             more
             ?
             These
             Adversaries
             
             elsewhere
             ,
             being
             set
             upon
             the
             rack
             ,
             by
             the
             evidence
             of
             the
             place
             ,
             thus
             speak
             ,
             
               God
               will
               haue
               them
               to
               be
               seduced
               ,
               therby
               to
               punish
               them
               :
            
             confessing
             therin
             ,
             their
             seduction
             to
             be
             a
             punishment
             ,
             and
             therin
             good
             and
             Gods
             work
             ,
             and
             that
             which
             
               God
               wils
            
             also
             ,
             as
             they
             expresly
             affirm
             .
             The
             divell
             wills
             their
             
             seduction
             as
             a
             hurt
             to
             them
             ;
             they
             will
             it
             ,
             as
             a
             thing
             pleasing
             to
             them
             ;
             God
             wils
             it
             as
             a
             punishment
             of
             them
             :
             which
             last
             ,
             to
             wit
             ,
             a
             punishment
             ,
             nothing
             is
             in
             it selfe
             ,
             but
             by
             way
             of
             relation
             put
             upon
             it
             ,
             by
             the
             Iudge
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               AND
               here
               ,
               to
               thrust
               God
               from
               the
               government
               of
               the
            
             
             
               world
               ,
               they
               take
               upon
               them
               to
               proue
               ,
               that
               in
            
             this
             ,
             and
             the
             like
             cases
             ,
             Gods
             sending
             is
             nothing
             but
             suffering
             :
             
               their
               proofe
               is
               ,
               for
               that
            
             the
             holy
             Evangelists
             making
             relation
             of
             the
             devils
             possessing
             and
             drowning
             the
             swine
             ,
             where
             one
             of
             them
             saith
             that
             Christ
             sent
             them
             ,
             another
             saith
             ,
             that
             he
             suffered
             them
             to
             enter
             into
             them
             ▪
             
               Math.
               8.
               31.
               32
               ,
               Mat.
               5.
               12.
               13
               ,
               Luk.
               8.
               32.
               
            
          
        
         
           
             DEFENCE
             .
          
           
             BVT
             first
             I
             would
             know
             how
             they
             can
             proue
             ,
             that
             though
             in
             one
             place
             ,
             where
             no
             punishment
             is
             directly
             intended
             ,
             suffering
             and
             sending
             be
             all
             one
             ,
             therfore
             they
             are
             all
             one
             in
             all
             other
             places
             ,
             where
             the
             Lord
             properly
             and
             professedly
             intends
             a
             punishment
             ?
             Secondly
             ,
             I
             deny
             ,
             that
             sending
             and
             suffering
             are
             here
             all
             one
             :
             but
             as
             we
             find
             in
             many
             other
             places
             ,
             so
             in
             this
             ,
             that
             which
             one
             Evangelist
             relates
             ,
             though
             truely
             ,
             yet
             not
             so
             fully
             ,
             that
             another
             sets
             down
             more
             throughly
             with
             all
             the
             parts
             .
             Luke
             saith
             ,
             
               He
               suffered
               them
            
             ,
             and
             this
             is
             true
             ;
             Matthew
             saith
             ,
             
               He
               sent
               them
            
             ,
             and
             this
             is
             the
             same
             which
             Luke
             saith
             ,
             and
             more
             ;
             namely
             ,
             together
             with
             the
             suffering
             of
             them
             ,
             the
             directing
             and
             determining
             also
             of
             their
             malice
             this
             way
             ,
             for
             the
             Lords
             most
             holy
             ,
             though
             unknown
             ends
             .
             And
             if
             the
             Lord
             in
             this
             case
             onely
             suffered
             them
             ,
             and
             let
             them
             alone
             ,
             then
             it
             should
             follow
             ,
             that
             the
             creature
             doth
             some
             actions
             ,
             wherin
             he
             is
             wholly
             left
             to
             himselfe
             without
             Gods
             medling
             with
             
             him
             ,
             or
             ruling
             of
             him
             .
             But
             to
             come
             neerer
             the
             matter
             ,
             I
             would
             know
             of
             these
             men
             ,
             when
             two
             Evangelists
             or
             Prophets
             set
             down
             the
             same
             thing
             in
             divers
             words
             ,
             the
             one
             in
             more
             sparing
             and
             strait
             ,
             and
             the
             other
             in
             more
             large
             termes
             ;
             whether
             we
             be
             not
             to
             expound
             the
             strayter
             by
             the
             larger
             ,
             and
             not
             the
             larger
             by
             the
             strayter
             ,
             except
             there
             be
             some
             apparant
             restraint
             ;
             The
             Evangelist
             Matthew
             ,
             relating
             the
             miracle
             done
             by
             Christ
             upon
             
               Peters
               mother
            
             saith
             ,
             
               He
               touched
               her
               hand
               ,
               and
            
             
             
               the
               fever
               left
               her
               :
               Marke
            
             saith
             ,
             
               He
               took
               her
               by
               the
               hand
               and
               the
               fever
               left
               her
               .
            
             Should
             we
             now
             say
             ,
             that
             to
             take
             her
             by
             the
             hand
             ,
             and
             lift
             her
             up
             ,
             were
             nothing
             but
             to
             touch
             her
             hand
             ?
             Or
             say
             we
             not
             truely
             ,
             that
             Mark
             said
             the
             same
             thing
             which
             Mathew
             doth
             ,
             and
             more
             also
             :
             so
             is
             it
             in
             Christs
             suffering
             and
             sending
             the
             divels
             .
             More
             plainly
             yet
             .
             We
             reade
             ,
             how
             upon
             the
             death
             of
             
               Absolom
               ,
               Ahimaz
               the
               Priest
            
             being
             very
             desirous
             
             to
             be
             the
             messenger
             therof
             to
             David
             ,
             importunes
             Ioab
             greatly
             
               to
               let
               him
               run
            
             ,
             and
             again
             to
             
               let
               him
               run
               .
               Ioab
            
             at
             the
             last
             condiscends
             ,
             and
             
               saith
               to
               him
               run
            
             ,
             and
             so
             
               v.
               29
               ,
               Ahimaz
            
             expresly
             affirmes
             that
             
               Ioab
               sent
            
             him
             to
             David
             .
             He
             therfore
             both
             suffered
             him
             to
             goe
             ,
             and
             sent
             him
             .
             He
             suffered
             him
             ,
             as
             having
             a
             desire
             of
             himselfe
             ;
             and
             sent
             him
             also
             ,
             as
             his
             messenger
             to
             the
             King.
             So
             Christ
             both
             suffered
             the
             devils
             ,
             as
             desiring
             to
             possesse
             the
             swine
             rather
             then
             to
             be
             cast
             into
             the
             deep
             ;
             and
             also
             sent
             them
             ,
             as
             ordering
             their
             malice
             to
             that
             object
             ,
             and
             none
             other
             ,
             for
             the
             tryall
             of
             the
             Gergesenes
             .
          
           
             In
             the
             next
             place
             ,
             followeth
             to
             be
             considered
             of
             ,
             the
             
               sending
               of
               Ioseph
               into
               Aegypt
            
             ,
             touching
             which
             ,
             let
             these
             two
             things
             onely
             be
             added
             to
             the
             things
             spoken
             ,
             for
             the
             opening
             of
             the
             former
             instances
             .
             First
             ,
             that
             Ioseph
             expresly
             saith
             ,
             not
             onely
             that
             
               God
               sent
               him
               into
               Aegipt
            
             ,
             but
             that
             he
             
               sent
               him
               thither
               to
            
             
             
               preserue
               life
            
             ,
             which
             was
             Gods
             end
             ,
             and
             not
             his
             brethrens
             ,
             and
             therfore
             depends
             upon
             Gods
             work
             ,
             not
             upon
             theirs
             :
             but
             withall
             ,
             that
             
               it
               was
               not
               they
               that
               sent
               him
               thither
               ,
               but
               God.
               Ioseph
            
             here
             makes
             God
             (
             in
             a
             respect
             )
             a
             greater
             doer
             then
             his
             brethren
             :
             these
             men
             shut
             God
             quite
             out
             ,
             and
             makes
             him
             onely
             a
             sufferer
             ,
             or
             one
             that
             left
             others
             alone
             ,
             and
             meddles
             not
             
             with
             them
             .
             His
             brethren
             sold
             him
             ,
             but
             God
             sent
             him
             ;
             that
             is
             ,
             used
             their
             envious
             injury
             to
             his
             own
             gracious
             work
             ,
             both
             towards
             him
             and
             them
             ,
             and
             much
             other
             people
             ,
             whom
             by
             his
             meanes
             he
             kept
             aliue
             .
             Secondly
             ,
             and
             for
             conclusion
             ,
             let
             this
             be
             observed
             ,
             that
             Ioseph
             speaks
             of
             
               Gods
               sending
            
             him
             ,
             to
             comfort
             his
             brethren
             in
             their
             sorrow
             and
             fear
             ,
             for
             the
             evill
             they
             had
             done
             to
             him
             .
             But
             I
             would
             know
             ,
             what
             comfort
             it
             could
             be
             to
             their
             perplexed
             hearts
             ,
             to
             think
             ,
             that
             God
             suffered
             them
             to
             doe
             wickedly
             ,
             that
             is
             ,
             hindred
             them
             not
             ?
             Can
             any
             man
             having
             grace
             ,
             yea
             common
             sense
             ,
             take
             comfort
             in
             this
             ,
             that
             God
             leavs
             him
             to
             himselfe
             to
             doe
             wickedly
             ,
             and
             hinders
             him
             not
             ?
             A
             miserable
             comforter
             would
             this
             miserable
             exposition
             haue
             made
             Ioseph
             to
             haue
             been
             .
             Whereas
             by
             the
             other
             and
             true
             sense
             ,
             though
             their
             sin
             were
             nothing
             the
             lesse
             ,
             yet
             Gods
             providence
             appeares
             the
             greater
             ,
             and
             more
             gracious
             ,
             in
             ordering
             their
             envy
             and
             malice
             to
             such
             an
             event
             as
             it
             had
             ,
             whence
             no
             small
             comfort
             did
             accrew
             unto
             them
             .
          
           
             Of
             the
             death
             of
             Christ
             ,
             and
             Gods
             work
             in
             giving
             him
             
             thereunto
             ,
             even
             to
             the
             cursed
             death
             of
             the
             crosse
             ,
             by
             the
             hands
             of
             the
             wicked
             ,
             I
             haue
             formerly
             spoken
             at
             large
             ,
             and
             will
             not
             
             repeat
             the
             same
             things
             .
             Onely
             ,
             I
             cannot
             but
             tax
             their
             allegation
             of
             Vrsinus
             as
             most
             vain
             ,
             who
             in
             the
             place
             not●d
             by
             them
             opposeth
             Gods
             permission
             ,
             to
             his
             
               willing
               ,
               and
               working
               of
               sinne
               ,
               as
               sinne
               ,
            
             and
             so
             God
             indeed
             onely
             permits
             ,
             and
             neither
             wils
             ,
             nor
             works
             sin
             ,
             as
             sin
             .
             Otherwise
             ,
             all
             that
             haue
             but
             once
             lookt
             ●nto
             Vrsinus
             know
             ,
             how
             vehemently
             he
             impugneth
             that
             imagination
             of
             bare
             permission
             ,
             avowing
             the
             effectuall
             work
             of
             Gods
             providence
             in
             and
             about
             sin
             :
             as
             both
             
               working
               the
               actions
               themselues
            
             ,
             which
             he
             cals
             
               the
               materials
               of
               sin
               ,
               and
               withdrawing
            
             
             
               his
               grace
            
             ;
             and
             withall
             ,
             
               destinating
               ,
               directing
               ,
               and
               bringing
               to
               their
               ends
               ,
               the
               same
               actions
               .
            
          
           
             That
             of
             
               Amos
               3.
               6
            
             ,
             is
             misapplyed
             (
             if
             by
             any
             alledged
             )
             and
             so
             easily
             answered
             .
          
           
             The
             last
             place
             which
             they
             take
             upon
             them
             to
             answer
             is
             
               Ioh.
               12
               ,
               39.
               40
               ,
               Therfore
               they
               ▪
            
             (
             to
             wit
             ,
             the
             Iewes
             ,
             
               before
               whom
            
             
             
             Christ
             
               had
               done
               so
               many
               miracles
               )
               could
               not
               beleev
               ,
               because
               that
            
             
             
               Esaias
               had
               said
               ,
               He
               hath
               blinded
               their
               eyes
               ,
               and
               hardened
               their
               hearts
               that
               they
               should
               not
               see
               ,
            
             &c.
             
          
        
         
           
             ADVERSARIES
             .
          
           
             THeir
             answer
             ,
             after
             divers
             incongruous
             forms
             of
             speech
             ,
             and
             some
             truths
             among
             ,
             is
             ,
             that
             
               this
               ,
               and
               the
               like
               places
               affirm
               ,
               that
               they
               winked
               with
               their
               eyes
               ,
               lest
               they
               should
               see
               ,
               for
               which
               cause
               ,
               God
               gaue
               them
               up
               to
               this
               reprobate
               sense
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             THat
             is
             ,
             (
             they
             being
             interpreters
             )
             for
             winking
             with
             their
             eyes
             lest
             they
             should
             see
             ,
             God
             gaue
             them
             up
             to
             wink
             with
             their
             eyes
             ,
             lest
             they
             should
             see
             .
             Thus
             ,
             by
             this
             untoward
             construction
             ,
             the
             same
             thing
             is
             the
             cause
             and
             effect
             of
             it selfe
             ;
             
               their
               winking
               with
               their
               eyes
               ,
               of
               their
               winking
               with
               their
               eyes
               .
            
             It
             is
             certain
             ,
             that
             this
             reprobate
             minde
             in
             wilfull
             ignorance
             ,
             and
             obduration
             was
             their
             proper
             sin
             ;
             and
             as
             certain
             that
             it
             was
             Gods
             just
             judgement
             upon
             their
             former
             sins
             ,
             by
             his
             ordering
             therunto
             their
             corruption
             ;
             and
             therfore
             
               Christ
               spake
               to
               them
               in
               parables
            
             (
             which
             were
             dark
             without
             exposition
             )
             
             
               and
               expounded
               them
               when
               he
               was
               alone
               to
               them
               ,
               which
               were
               about
               him
               :
            
             rendring
             thereof
             this
             reason
             ,
             because
             
               it
               was
            
             
             
               given
               to
               them
            
             ,
             namely
             to
             his
             Disciples
             ,
             
               to
               know
               the
               mysteries
               of
               the
               Kingdom
               of
               God
               ,
               but
               unto
               them
               that
               were
               without
               ,
               all
               things
               were
               done
               in
               parables
               ,
               that
               seeing
               they
               might
               see
               ,
               and
               not
               perceiv
               ,
            
             &c.
             and
             so
             Mathew
             saith
             ,
             this
             
               was
               given
            
             to
             the
             one
             ,
             and
             not
             
             given
             to
             the
             other
             :
             wherof
             also
             ,
             elsewhere
             ,
             he
             rendreth
             the
             highest
             reason
             ,
             
               because
               so
               it
               seemeth
               good
               in
               Gods
               sight
               :
            
             who
             
               hath
               mercy
               on
               whom
               he
               will
               haue
               mercy
               ,
               and
               whom
               he
               will
               ,
               hee
            
             
             hardeneth
             .
          
           
             Their
             alledging
             of
             Austin
             against
             
               the
               heathenish
               desteny
            
             ,
             which
             they
             held
             to
             
               come
               from
               the
               starres
            
             ,
             is
             frivolous
             ,
             and
             impious
             against
             Gods
             infinitely
             wise
             and
             powerfull
             providence
             ,
             in
             governing
             all
             things
             in
             heaven
             and
             earth
             .
             In
             regard
             wherof
             ,
             the
             same
             Father
             saith
             ,
             that
             
               the
               things
               which
               are
               done
               against
            
             
             
               Gods
               will
               ,
               are
               not
               done
               without
               his
               will
               :
               viz.
            
             ordering
             ,
             and
             directing
             them
             to
             their
             ends
             .
             And
             if
             the
             penners
             of
             this
             book
             were
             not
             voyd
             ,
             either
             of
             all
             knowledg
             of
             the
             Authours
             judgment
             ,
             whom
             they
             cite
             ,
             or
             modesty
             in
             themselues
             ,
             they
             would
             never
             alledg
             Austin
             and
             Ursinus
             as
             patrons
             of
             their
             errours
             about
             the
             divine
             Predestination
             ,
             and
             other
             points
             therupon
             depending
             :
             then
             whom
             the
             
               Synode
               at
               Dort
            
             hath
             none
             (
             the
             one
             of
             former
             ,
             and
             other
             of
             later
             times
             )
             more
             clearly
             witnessing
             with
             it
             ,
             and
             all
             the
             best
             Reformed
             Churches
             ,
             in
             those
             matters
             .
          
        
      
       
         
           CHAP.
           II.
           
        
         
           
             Of
             Election
             .
          
        
         
           THeir
           first
           head
           of
           Predestination
           being
           ended
           ,
           they
           
           come
           next
           to
           Election
           :
           which
           they
           consider
           ,
           not
           as
           a
           part
           of
           the
           former
           with
           the
           Scriptures
           ,
           and
           all
           good
           Authours
           ;
           but
           as
           clean
           another
           thing
           .
           But
           what
           ,
           may
           rather
           bee
           guessed
           ,
           then
           gathered
           from
           their
           words
           .
        
         
           And
           first
           ,
           in
           laying
           down
           the
           supposed
           
             errours
             of
             their
             Adversaries
             concerning
             Election
             ,
          
           they
           doe
           us
           and
           the
           truth
           ,
           manifold
           injuries
           ,
           as
           the
           Reader
           may
           evidently
           see
           ,
           who
           pleaseth
           to
           compare
           with
           their
           calumnies
           ,
           the
           Confession
           of
           the
           Synode
           
           thereabout
           ,
           which
           is
           ,
           
             Electio
             autem
             est
             immutabile
             Dei
             ●rop●stium
          
           &c.
           
           
             Election
             is
             the
             unchangeable
             purpose
             of
             God
             ,
             by
             which
             ,
             before
             the
             foundation
             of
             the
             world
             were
             laid
             ,
             out
             of
             all
             mankind
             ,
             faln
             from
             its
             primatiue
             integrity
             into
             sin
             ,
             and
             destruction
             ,
             by
             i●s
             own
             fault
             ,
             according
             to
             the
             most
             free
             good
             pleasure
             of
             his
             will
             ,
             he
             out
             of
             his
             meer
             grace
             ,
             hath
             chosen
             to
             salvation
             in
             Christ
             ,
             a
             certain
             multitude
             of
             such
             as
             were
             neither
             better
             ,
             nor
             more
             worthy
             then
             others
             ,
             but
             lying
             in
             the
             common
             misery
             with
             others
             :
             vvhom
          
           (
           to
           wit
           Christ
           )
           
             he
             hath
             appointed
             from
             eternity
             for
             Mediator
             and
          
           
           
             Head
             of
             the
             elect
             :
             and
             accordingly
             to
             giue
             them
             to
             him
             to
             be
             saved
             ▪
             and
             to
             call
             and
             draw
             them
             effectually
             to
             fellowship
             with
             ,
             him
             by
             his
             word
             and
             Spirit
             :
             or
             hath
             decreed
             to
             bestow
             upon
             them
             true
             faith
             to
             justifie
             ,
             sanctifie
             ,
             and
             at
             the
             length
             being
             powerfully
             kept
             in
             the
             fellowship
             of
             his
             Son
             ,
             to
             glorifie
             them
             ,
             for
             the
             declaration
             of
             his
             mercy
             ▪
             and
             praise
             of
             the
             riches
             of
             his
             glorious
             grace
             ,
             as
             it
             is
             written
             :
             He
             hath
             chosen
             us
             in
             Christ
             before
             the
             foundation
             of
             the
             world
             ,
             that
             we
             should
             be
             holy
             and
             without
             blame
             in
             his
             sight
             ,
             with
             loue
             ;
             having
             predestinated
             us
             to
             the
             adoptien
             of
             children
             ,
             by
             Iesus
             Christ
             to
             himselfe
             ,
             according
             to
             the
             good
             pleasure
             of
             his
             will
             :
             to
             the
             praise
             of
             the
             glory
             of
             his
             grace
             ,
             wherein
             he
             hath
             made
             us
             accepted
             in
             that
             beloved
             one
             .
             Eph.
          
           1.
           4.
           5.
           6.
           
           And
           elsewhere
           ;
           
             Whom
             hee
             hath
             predestinated
             ,
             them
             also
             he
             hath
             called
             ;
             and
             whom
             he
             hath
             called
             ,
             them
             also
             he
             hath
             justified
             ;
             and
             whom
             he
             hath
             justified
             ,
             them
             also
             he
             hath
             glorified
             ,
             Rom.
          
           8.
           30.
           
        
         
           And
           by
           this
           joynt
           Confession
           ,
           all
           equall
           Readers
           will
           judge
           of
           the
           faith
           of
           the
           Evangelicall
           Churches
           in
           this
           point
           ,
           and
           not
           by
           the
           partiall
           and
           perverse
           relations
           of
           such
           Adversaries
           ,
           as
           catch
           here
           and
           there
           a
           piece
           divided
           from
           the
           rest
           ▪
           and
           ometimes
           altering
           the
           words
           ,
           alwaies
           perverting
           the
           meaning
           ,
           therby
           cast
           stumbling
           stones
           in
           their
           own
           ,
           and
           others
           way
           .
        
         
           
             ADVERSARIES
             .
          
           
             THese
             things
             premised
             ,
             the
             particulars
             follow
             :
             the
             first
             whereof
             is
             
               a
               similitude
               brought
            
             ,
             as
             they
             say
             by
             us
             to
             exemplify
             
             our
             opinion
             by
             ,
             of
             
               a
               phisition
               entring
               into
               the
               house
               of
               sick
               men
               and
               curing
               some
               ,
               and
               that
               for
               nothing
               ;
               who
               are
               bound
               to
               thank
               him
               ;
               and
               not
               cureing
               others
               who
               haue
               no
               cause
               to
               complain
               of
               him
               ,
               because
               he
               ows
               them
               nothing
               .
            
             This
             similitude
             they
             except
             against
             as
             that
             in
             which
             
               comparison
               is
               made
               between
               a
               phisition
               ,
               who
               hath
               litle
               mercy
               in
               him
               in
               healing
               but
               a
               few
               ,
               and
               ●●aving
               infinite
               numbers
               unhealed
               and
               God
               and
               Christ
               ,
               who
               are
            
             
             
               most
               mercifull
               ,
               saying
               Come
               unto
               me
               (
               all
               )
               that
               are
               laden
               ,
               and
               I
            
             
             
               will
               ease
               you
            
             .
             They
             therfore
             to
             correct
             this
             ,
             will
             haue
             
               Christ
               compared
               to
               a
               Phisition
               truely
               mercifull
               ,
            
             that
             
               going
               into
               the
               house
               of
               sick
               men
               ,
               proclaims
               ,
               that
               he
               will
               heal
               all
               that
               will
               take
               a
               medicine
               ;
               which
               some
               taking
               are
               cured
               ,
               others
               refusing
               ,
               because
               it
               is
               bitter
               ,
               as
               to
               Deny
               a
               mans
               self
               ,
               Take
               up
               his
               crosse
               and
               follow
            
             
             
               Christ
               ,
               remain
               uncured
            
             .
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             the
             Scripture
             by
             them
             cited
             for
             their
             catholike
             cure
             ,
             is
             violently
             stretched
             aboue
             it
             reach
             .
             For
             ,
             neither
             are
             all
             in
             the
             world
             ,
             no
             nor
             a
             handfull
             (
             in
             comparison
             of
             the
             rest
             )
             laden
             ,
             as
             Christ
             there
             speaks
             ;
             that
             is
             ,
             feeling
             and
             groaning
             under
             the
             intollerable
             burthen
             of
             sin
             ,
             and
             of
             the
             wrath
             of
             God
             due
             therunto
             .
             This
             did
             very
             few
             of
             the
             other
             Iews
             ,
             and
             fewer
             of
             the
             Pharises
             ,
             who
             
               thought
               themselues
               righteous
            
             :
             neither
             doth
             Christ
             so
             call
             (
             and
             therefore
             not
             offer
             to
             cure
             )
             by
             the
             preaching
             of
             the
             Gospell
             ,
             every
             particular
             person
             in
             the
             world
             ,
             from
             the
             beginning
             to
             the
             end
             therof
             .
             This
             truthlesse
             ,
             and
             shamelesse
             assertion
             we
             shall
             haue
             occasion
             hereafter
             to
             confute
             at
             large
             .
             In
             the
             mean
             while
             ,
             the
             place
             alledged
             proues
             onely
             thus
             much
             ,
             that
             Christ
             ,
             the
             good
             Phisition
             offers
             to
             cure
             all
             that
             come
             to
             him
             ,
             by
             the
             preaching
             of
             the
             Gospell
             ,
             with
             feeling
             of
             their
             sins
             ,
             and
             faith
             in
             his
             death
             ,
             and
             no
             more
             .
          
           
             Secondly
             ,
             even
             for
             them
             that
             come
             to
             Christ
             ,
             and
             are
             effectually
             healed
             by
             him
             ;
             these
             men
             erre
             (
             not
             knowing
             the
             Scriptures
             ,
             nor
             the
             power
             of
             God
             for
             the
             conversion
             of
             sinners
             )
             in
             affirming
             that
             he
             doth
             no
             more
             but
             provide
             the
             medicine
             of
             grace
             ,
             and
             outwardly
             perswade
             to
             the
             receiving
             of
             it
             :
             or
             that
             there
             is
             (
             which
             they
             take
             wrongfully
             for
             granted
             )
             the
             same
             natural
             power
             in
             a
             wicked
             man
             to
             receiv
             grace
             offered
             by
             the
             Gospel
             ,
             that
             there
             is
             in
             a
             sick
             man
             to
             take
             the
             medicine
             offered
             him
             by
             the
             Phisition
             .
             This
             capitall
             errour
             of
             theirs
             is
             in
             this
             place
             to
             be
             refuted
             ,
             and
             the
             contrary
             truth
             to
             be
             cleared
             ;
             namely
             ,
             that
             for
             the
             effectuall
             converting
             of
             
             men
             ,
             God
             not
             onely
             provides
             the
             medicine
             (
             Christ
             and
             his
             benefits
             )
             and
             by
             the
             Gospell
             exhorts
             to
             the
             rece●t
             thereof
             ;
             and
             so
             leavs
             men
             to
             their
             own
             freewill
             indifferently
             without
             further
             doing
             :
             But
             that
             w●thall
             ,
             and
             aboue
             the
             former
             ,
             hee
             ,
             by
             the
             inw●id
             work
             of
             h●s
             holy
             Sp●●it
             given
             them
             ,
             makes
             effectuall
             the
             outward
             means
             ,
             in
             
               opening
               the
               heart
               to
               attend
               to
               the
               things
               spoken
               ,
            
             with
             reverence
             ;
             in
             inlightning
             the
             understanding
             to
             discern
             and
             assent
             unto
             the
             same
             things
             ,
             as
             true
             and
             good
             ,
             and
             that
             with
             particular
             applications
             ;
             in
             bending
             the
             will
             efficaciously
             to
             consent
             to
             the
             same
             ;
             and
             all
             the
             affections
             of
             the
             soule
             to
             loue
             and
             like
             them
             .
          
           
             But
             before
             this
             be
             done
             by
             us
             ,
             it
             is
             meet
             we
             answer
             an
             objection
             
             or
             two
             ,
             rather
             insinuated
             ,
             then
             expresly
             made
             by
             them
             .
             Their
             words
             are
             ,
             which
             also
             ,
             as
             appears
             by
             the
             mark
             in
             the
             margent
             ,
             they
             would
             haue
             accounted
             remarkeable
             ,
             that
             
               Christ
               is
               willing
               and
               able
               to
               cure
               men
               by
               the
               means
               by
               which
               they
               are
               curable
               ,
               and
               not
               by
               the
               means
               by
               which
               they
               cannot
               bee
               cured
               :
               for
               that
               his
               power
               herein
               is
               subject
               to
               his
               will
               ,
               and
               his
               will
               is
               ,
               that
               they
               should
               take
               the
               medicine
               .
            
          
           
             The
             substance
             of
             their
             objection
             is
             ,
             that
             God
             will
             not
             ,
             and
             therefore
             cannot
             cure
             men
             otherwise
             then
             by
             their
             receiving
             the
             med●cine
             offered
             ,
             Christ
             and
             his
             benefits
             .
             Very
             true
             ,
             God
             w●ll
             not
             ,
             nor
             can
             so
             doe
             by
             his
             revealed
             will
             ,
             which
             to
             us
             is
             the
             rule
             of
             his
             power
             .
             But
             where
             they
             say
             ;
             that
             
               Gods
               power
               is
               subject
               to
               his
               will
               ,
            
             this
             must
             be
             otherwise
             understood
             ,
             then
             as
             they
             do
             ;
             conceiving
             it
             to
             be
             of
             that
             work
             of
             his
             will
             ,
             by
             which
             he
             appoints
             others
             what
             they
             shall
             doe
             :
             whereas
             it
             is
             to
             be
             understood
             of
             that
             work
             of
             his
             will
             ,
             by
             which
             he
             appoints
             in
             himselfe
             what
             he
             will
             doe
             ,
             in
             or
             about
             others
             .
             As
             where
             it
             is
             said
             ,
             
               The
               Lord
               is
               in
               heaven
               ,
               and
               doth
               whatsoever
            
             
             
               pleaseth
               him
            
             ;
             (
             that
             is
             ,
             whatsoever
             he
             wils
             :
             )
             the
             meaning
             is
             not
             ,
             that
             he
             doth
             ,
             or
             that
             his
             power
             is
             ruled
             by
             what
             he
             commands
             others
             to
             doe
             ,
             but
             by
             his
             will
             or
             purpose
             of
             doing
             himselfe
             what
             pleaseth
             him
             .
             God
             so
             wils
             the
             conversion
             of
             all
             ,
             to
             whom
             the
             Gospell
             comes
             ,
             as
             to
             command
             the
             same
             ,
             and
             to
             approue
             it
             where
             it
             is
             :
             but
             hee
             wils
             the
             conversion
             of
             
             some
             ,
             namely
             the
             elect
             ,
             with
             another
             and
             further
             intention
             of
             will
             ,
             setting
             a
             work
             the
             power
             of
             his
             Spirit
             in
             their
             hearts
             effectually
             ,
             and
             as
             they
             speak
             irresistably
             to
             convert
             them
             ;
             by
             
             
               taking
               away
               their
               stony
               heart
               ,
               and
               giving
               them
               an
               heart
               of
               flesh
               ,
               and
               by
               putting
               his
               Spirit
               within
               them
               ,
               and
               causing
               them
               to
               walke
               in
               his
               statutes
               .
            
             Gods
             power
             then
             is
             not
             subject
             to
             his
             commanding
             will
             alwaies
             to
             work
             alike
             ,
             where
             he
             commands
             alike
             :
             but
             it
             is
             subject
             to
             his
             purpose
             of
             will
             in
             himselfe
             ,
             according
             to
             the
             good
             pleasure
             thereof
             to
             work
             ,
             or
             not
             to
             work
             by
             means
             of
             his
             commanding
             will.
             The
             Arguments
             of
             proofe
             
             distinctly
             follow
             .
          
           
             
               
                 1
                 Arg.
              
               To
               receiv
               Christ
               and
               his
               grace
               ,
               is
               to
               
                 beleev
                 in
                 him
              
               ;
               this
               beleeving
               ,
               or
               
                 faith
                 by
                 which
                 we
                 are
                 saved
                 ,
                 is
                 the
                 gift
                 of
                 God
                 ,
              
               
               
                 and
                 not
                 of
                 our selues
              
               :
               So
               as
               not
               onely
               the
               medicine
               it selfe
               ,
               and
               offer
               of
               it
               ,
               but
               also
               the
               hand
               to
               receiv
               it
               with
               (
               which
               is
               faith
               ,
               and
               a
               beleeving
               heart
               )
               is
               Gods
               gift
               .
               The
               Phisition
               offers
               and
               giues
               to
               the
               receiver
               the
               medicine
               ,
               but
               not
               the
               heart
               and
               hand
               ●o
               receiv
               it
               :
               but
               God
               giues
               these
               also
               to
               them
               that
               doe
               receiv
               Christs
               justification
               and
               sanctification
               and
               salvation
               by
               him
               .
               If
               it
               be
               said
               ,
               that
               God
               giues
               faith
               by
               preaching
               ,
               and
               exhortation
               to
               receiv
               it
               ,
               though
               he
               add
               no
               further
               work
               :
               I
               answer
               ,
               that
               then
               God
               giues
               this
               gift
               and
               grace
               of
               faith
               ,
               as
               well
               ,
               and
               as
               much
               to
               them
               that
               receiv
               it
               not
               ,
               but
               remain
               still
               unbeleevers
               ,
               as
               to
               them
               that
               beleev
               :
               yea
               more
               to
               many
               unbeleevers
               ,
               as
               having
               more
               ,
               and
               more
               excellent
               outward
               means
               ,
               then
               many
               that
               receiv
               it
               .
               It
               is
               therefore
               absurd
               to
               say
               ,
               that
               God
               giues
               faith
               ,
               or
               to
               beleev
               ,
               unto
               him
               that
               never
               beleevs
               ;
               specially
               faith
               being
               such
               a
               gift
               ,
               as
               hath
               no
               existence
               ,
               but
               in
               the
               heart
               of
               him
               that
               beleevs
               .
            
             
               
                 2
                 Arg.
              
               The
               Apostle
               elsewhere
               pronounceth
               all
               men
               ,
               either
               
               spirituall
               or
               naturall
               :
               Of
               the
               
                 naturall
                 man
              
               he
               testifieth
               ;
               that
               
                 he
                 doth
                 not
                 ,
                 nor
                 can
                 discern
                 of
                 themselvs
                 the
                 things
                 of
                 God
                 ,
                 but
                 that
                 they
                 are
                 foolishness
                 unto
                 him
              
               ;
               but
               of
               the
               spirituall
               ,
               that
               he
               discerns
               of
               such
               things
               and
               receivs
               them
               .
               The
               naturall
               man
               he
               neither
               doth
               nor
               can
               ,
               the
               spiritual
               he
               both
               can
               and
               doth
               .
               What
               is
               it
               then
               that
               of
               the
               natural
               makes
               the
               spiritual
               man
               ,
               that
               
               can
               doe
               these
               great
               things
               ;
               the
               bare
               publishing
               and
               proclaiming
               of
               this
               spirituall
               and
               gracious
               medicine
               in
               and
               by
               Christ
               ?
               Not
               so
               :
               for
               too
               many
               alas
               ,
               remain
               naturall
               still
               ,
               to
               whom
               the
               Gospell
               of
               grace
               is
               very
               plenteously
               preached
               .
               What
               then
               .
               Is
               it
               his
               freewill
               to
               receiv
               it
               ,
               to
               whom
               it
               is
               preached
               ?
               Not
               so
               ,
               neither
               :
               for
               his
               will
               is
               but
               the
               will
               of
               a
               naturall
               man
               ,
               who
               neither
               doth
               ,
               nor
               can
               discern
               and
               receiv
               the
               things
               of
               God
               ,
               till
               he
               become
               spirituall
               .
               It
               is
               then
               Gods
               holy
               Spirit
               ,
               which
               he
               giues
               to
               one
               that
               hears
               the
               Gospell
               ,
               and
               not
               to
               another
               ;
               which
               makes
               one
               hearer
               spirituall
               ,
               and
               not
               another
               :
               thereby
               changing
               both
               the
               will
               ,
               and
               whole
               man
               of
               him
               to
               whom
               he
               giues
               it
               .
            
             
               3
               Arg.
               A
               third
               is
               taken
               from
               1.
               
               Cor.
               3.
               6.
               7.
               
               
                 Paul
                 plants
              
               ,
               
               
                 Apollo
                 waters
                 ,
                 but
                 God
                 giues
                 the
                 increase
                 .
              
               And
               ,
               
                 Neither
                 he
                 that
                 plan●eth
                 is
                 any
                 thing
                 ,
                 nor
                 he
                 that
                 watereth
                 ,
                 but
                 God
                 that
                 giveth
                 the
                 increase
                 .
              
               The
               Corinthians
               did
               too
               highly
               advance
               the
               Ministers
               by
               them
               factiously
               adhered
               unto
               ,
               as
               is
               evident
               ;
               setting
               them
               in
               Christs
               ,
               and
               Gods
               place
               :
               the
               Apostle
               thereupon
               puls
               them
               down
               ,
               and
               sets
               them
               in
               their
               owne
               place
               ,
               shewing
               that
               except
               God
               ▪
               and
               a
               further
               work
               then
               their
               preaching
               ,
               how
               sound
               and
               excellent
               soever
               ,
               all
               ●s
               nothing
               .
               But
               by
               these
               mens
               device
               ,
               there
               needs
               no
               further
               work
               of
               grace
               from
               God
               ,
               then
               the
               gracious
               proclamation
               made
               by
               preaching
               ,
               to
               be
               received
               by
               mans
               free-will
               :
               and
               so
               Gods
               further
               work
               of
               
                 giving
                 the
                 increase
              
               ,
               is
               quite
               shut
               out
               .
            
             
               4.
               
               Arg.
               When
               the
               Iewes
               ,
               Ioh.
               6.
               
                 murmured
                 at
                 Christs
              
               
               words
               ,
               he
               to
               stop
               their
               mouths
               ,
               and
               to
               prevent
               his
               Disciples
               offence-taking
               ,
               sayth
               ,
               that
               
                 No
                 man
                 commeth
                 unto
                 him
                 ,
                 except
                 the
                 father
                 ,
                 which
                 sent
                 him
                 ,
                 draw
                 him
                 .
              
               If
               any
               say
               ,
               that
               God
               drawes
               men
               to
               Christ
               by
               the
               preaching
               of
               the
               Gospell
               ,
               it
               is
               true
               ,
               but
               not
               to
               the
               purpose
               of
               the
               place
               :
               for
               so
               the
               Iewes
               were
               drawn
               that
               came
               not
               ,
               as
               well
               as
               they
               that
               came
               and
               beleeved
               .
               There
               is
               then
               requisite
               that
               men
               may
               
                 come
                 to
                 Christ
              
               ,
               
               or
               
                 beleeue
                 on
                 him
              
               ,
               a
               further
               drawing
               ,
               then
               that
               by
               the
               outward
               preaching
               onely
               .
               Not
               that
               God
               drawes
               men
               ,
               as
               horses
               draw
               a
               cart
               ,
               or
               by
               any
               violence
               ,
               or
               compulsion
               against
               ,
               or
               
               without
               their
               will
               ;
               but
               that
               he
               makes
               them
               by
               the
               inward
               work
               of
               his
               Spirit
               (
               joyned
               with
               the
               outward
               word
               )
               of
               unwilling
               ,
               willing
               ,
               effectually
               driveing
               away
               ignorance
               and
               rebellion
               ;
               and
               so
               enlightening
               the
               minde
               ,
               as
               to
               as●●ns
               ,
               and
               the
               will
               ,
               to
               consent
               .
            
             
               5
               Arg.
               Lastly
               ,
               these
               adversaries
               suffering
               their
               mercifull
               
               Phisition
               to
               go
               no
               further
               then
               the
               proclaiming
               &
               offering
               of
               the
               medicine
               of
               grace
               to
               the
               sick
               of
               sin
               ,
               do
               therein
               make
               many
               despisers
               of
               all
               grace
               and
               goodnes
               ,
               (
               so
               living
               and
               dying
               ▪
               and
               perishing
               for
               ever
               )
               more
               bound
               and
               beholden
               to
               God
               ,
               and
               his
               grace
               ,
               then
               many
               other
               the
               most
               faithfull
               ,
               holy
               ,
               and
               happy
               servants
               of
               Christ.
               The
               reason
               is
               plain
               ;
               for
               that
               many
               liveing
               and
               dying
               impenitent
               ,
               haue
               had
               the
               Gospell
               in
               a
               far
               more
               full
               and
               plenteous
               manner
               and
               measure
               published
               and
               preached
               unto
               them
               ,
               with
               all
               other
               outward
               motives
               and
               provocations
               of
               grace
               ;
               then
               many
               that
               truely
               beleev
               and
               repent
               .
               These
               adversaries
               to
               the
               grace
               of
               God
               ,
               would
               make
               the
               faithfull
               servants
               of
               God
               more
               Pharisaicall
               then
               the
               Pharisees
               themselues
               ;
               with
               whom
               they
               consort
               in
               divers
               poynts
               of
               their
               faith
               .
               
                 The
                 Pharisee
                 that
                 went
                 up
                 with
                 the
                 Publican
                 into
                 the
                 Temple
              
               
               
                 to
                 pray
              
               ,
               yet
               
                 thanked
                 God
                 that
                 he
                 was
                 not
                 like
                 other
                 men
                 as
                 extortioners
                 ,
                 unjust
                 ,
              
               &c.
               
                 nor
                 as
                 the
                 Publican
              
               :
               But
               by
               these
               mens
               doctrine
               ,
               we
               should
               thank
               our selues
               ,
               ●f
               we
               be
               not
               like
               the
               wicked
               and
               gracelesse
               men
               ,
               and
               not
               God
               :
               for
               God
               ,
               by
               their
               saying
               ,
               hath
               not
               done
               so
               much
               for
               many
               of
               us
               ,
               as
               for
               many
               of
               them
               ,
               who
               haue
               enioyed
               more
               excellent
               outward
               means
               of
               grace
               offered
               ,
               then
               many
               of
               the
               others
               .
               Oh
               you
               the
               followers
               of
               these
               guides
               ;
               yea
               ,
               you
               the
               guides
               your
               selvs
               ,
               call
               to
               remembrance
               the
               dayes
               of
               your
               ignorance
               ,
               and
               prophanenes
               ,
               (
               specially
               divers
               of
               you
               )
               before
               your
               first
               conversion
               to
               the
               Lord●
               and
               consider
               whether
               you
               were
               not
               deeper
               rooted
               in
               sin
               ,
               then
               many
               others
               ,
               who
               yet
               haue
               not
               received
               the
               grace
               which
               you
               haue
               done
               ,
               to
               beleev
               ,
               and
               repent
               ;
               and
               giue
               the
               glory
               to
               Gods
               grace
               ,
               and
               not
               to
               your
               own
               free-will
               ,
               that
               you
               beleev
               ,
               repent
               ,
               and
               obey
               ,
               rather
               then
               they
               .
               Be
               not
               unmindfull
               of
               this
               unspeakable
               mercie
               of
               God
               towards
               you
               aboue
               others
               ,
               equal
               and
               
               aboue
               you
               in
               the
               enioying
               of
               outward
               means
               ,
               least
               it
               come
               to
               ●o
               appeare
               in
               time
               ,
               that
               you
               were
               never
               indeed
               partakers
               thereof
               .
            
          
        
         
           
             ADVERSARIES
             .
          
           
             NExt
             ,
             they
             come
             to
             shew
             what
             Election
             is
             ,
             laying
             down
             for
             
             that
             end
             ,
             at
             large
             ,
             the
             
               Parable
               of
               the
               mariage
               of
               the
               Kings
               son
               ,
            
             Math.
             22.
             and
             infisting
             specially
             upon
             the
             Lords
             conclusion
             ,
             vers
             .
             14.
             
             
               Many
               are
               called
               ,
               but
               few
               are
               chosen
               :
            
             inferring
             thereupon
             ,
             that
             
               it
               was
               the
               Kings
               will
               and
               pleasure
               ,
               that
               all
            
             (
             the
             bidden
             guests
             )
             
               should
               come
               and
               bring
               their
               wedding
               garment
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             THE
             Scripture
             we
             acknowledge
             ,
             and
             their
             inference
             :
             but
             both
             affirm
             and
             haue
             proved
             ,
             that
             ,
             besides
             and
             aboue
             this
             will
             of
             God
             in
             bidding
             ,
             and
             inviteing
             the
             guests
             (
             common
             ●o
             those
             that
             came
             not
             ,
             and
             that
             came
             ;
             and
             to
             those
             that
             came
             with
             ,
             and
             without
             the
             wedding
             garment
             )
             there
             was
             a
             further
             work
             of
             Gods
             pleasure
             ,
             and
             will
             towards
             the
             Elect
             vessels
             of
             mercie
             ,
             setting
             awork
             his
             powerfull
             spirit
             in
             their
             hearts
             ,
             to
             make
             them
             willing
             to
             come
             ,
             and
             that
             furnished
             ,
             as
             they
             ought
             .
             And
             so
             oft
             as
             these
             men
             (
             as
             they
             doe
             it
             very
             often
             )
             doe
             urge
             
               the
               will
               of
               God
               ,
               that
               men
               should
               beleeve
               ,
               repent
               ,
               and
               be
               saved
               ,
            
             so
             oft
             the
             Reader
             must
             call
             to
             mind
             this
             distinction
             .
             First
             ,
             that
             this
             will
             of
             God
             extends
             but
             to
             such
             persons
             ,
             as
             to
             whom
             the
             Gospell
             (
             the
             onely
             means
             of
             inviting
             men
             )
             is
             preached
             .
             Secondly
             ,
             that
             towards
             those
             that
             do
             effectually
             beleeve
             and
             repent
             ,
             there
             is
             also
             a
             further
             degree
             of
             Gods
             good
             will
             and
             pleasure
             ,
             according
             to
             which
             he
             reveales
             unto
             them
             effectually
             
             heavenly
             things
             ;
             
               opens
               their
               hearts
               to
               attend
               to
               the
               things
               spoken
               ,
            
             and
             gives
             them
             
               to
               beleev
               and
               repent
            
             upon
             their
             hearing
             ;
             as
             the
             peculiar
             fruit
             of
             their
             eternall
             election
             .
          
           
             Their
             
               spiritual
               sense
            
             also
             of
             the
             parable
             I
             acknowledge
             .
             But
             whereas
             
               Ereunetes
               sees
               ,
               that
               Election
               consists
               in
               the
               wedding
               garment
               ,
               and
               righteousnesse
               of
               Christ
               ,
               which
               is
               Christ
               himself
               ,
               whom
               the
               faithfull
               do
               put
               on
               by
               faith
               and
               obedience
               :
            
             He
             sees
             that
             which
             
             is
             not
             to
             bee
             seen
             ,
             and
             sees
             not
             that
             which
             is
             plain
             enough
             .
             Who
             having
             common
             sense
             ,
             will
             say
             ,
             that
             
               Christ
               and
               his
               righteousnesse
            
             ;
             and
             the
             chusing
             of
             a
             man
             ,
             or
             his
             election
             ,
             are
             all
             one
             ?
             Christ
             is
             not
             our
             election
             ,
             but
             he
             
               in
               whom
               we
               are
               chosen
            
             ,
             or
             elected
             .
             Neither
             is
             our
             
               putting
               on
               of
               Christ
               by
               faith
               and
               obedience
               ,
            
             
             
               our
               election
            
             ;
             as
             they
             unskilfully
             make
             it
             .
             Election
             is
             Gods
             work
             ,
             not
             ours
             ;
             for
             it
             is
             God
             that
             clruseth
             us
             ,
             and
             not
             we
             our selues
             :
             but
             the
             putting
             on
             of
             Christ
             by
             faith
             and
             obedience
             ,
             is
             our
             work
             by
             Gods
             grace
             ,
             and
             not
             Gods.
             God
             doth
             not
             beleeve
             and
             obey
             ,
             but
             we
             by
             his
             grace
             .
          
           
             Now
             before
             we
             come
             to
             refute
             their
             opinion
             about
             Election
             ,
             hereafter
             layd
             down
             more
             plainly
             ,
             but
             here
             more
             confusedly
             ,
             with
             certain
             scriptures
             ,
             rather
             heaped
             together
             then
             orderly
             brought
             for
             their
             purpose
             ;
             it
             is
             expedient
             we
             examine
             a
             distinction
             brought
             by
             them
             of
             this
             divine
             Election
             ,
             by
             occasion
             of
             an
             objection
             from
             Ephes.
             1.
             4.
             which
             is
             ,
             that
             
               election
               is
               either
               in
               the
               decree
               or
               purpose
               of
               God
            
             onely
             ;
             
               or
               else
               effectually
            
             
             
               and
               particularly
            
             made
             ,
             as
             they
             speak
             .
             This
             distinct
             on
             in
             a
             good
             sense
             (
             but
             not
             in
             theirs
             )
             is
             good
             and
             true
             .
             For
             God
             elects
             men
             before
             the
             world
             ,
             or
             before
             they
             be
             ,
             in
             his
             decree
             and
             purpose
             onely
             .
             But
             it
             must
             withall
             be
             considered
             ,
             that
             this
             election
             is
             also
             (
             in
             Gods
             purpose
             )
             actuall
             and
             particular
             before
             the
             world
             .
             Nothing
             in
             God
             is
             potentiall
             ,
             b●t
             all
             actuall
             .
             Otherwise
             there
             should
             be
             imperfection
             in
             God
             ,
             as
             all
             potentials
             are
             ,
             being
             to
             be
             perfected
             by
             their
             actualities
             .
             They
             should
             therefore
             say
             ,
             that
             Gods
             election
             of
             some
             particulars
             ,
             was
             onely
             in
             his
             decree
             before
             the
             world
             ,
             and
             is
             by
             him
             in
             time
             brought
             into
             actuall
             execution
             .
             And
             here
             also
             it
             must
             be
             minded
             ,
             that
             whereas
             all
             the
             question
             (
             in
             effect
             )
             amongst
             all
             ,
             is
             about
             election
             as
             
               before
               the
               world
            
             ,
             and
             in
             Gods
             eternall
             decree
             :
             they
             (
             in
             effect
             )
             passe
             that
             wholly
             by
             ,
             and
             onely
             treat
             of
             it
             ,
             as
             God
             in
             time
             puts
             that
             in
             decree
             in
             actuall
             execution
             .
          
           
             Now
             though
             their
             
               reasoning
               of
               election
            
             here
             be
             full
             of
             confusion
             and
             contradiction
             ,
             as
             any
             judicious
             Reader
             may
             see
             ,
             ●●d
             such
             as
             out
             of
             which
             their
             meaning
             can
             hardly
             be
             picke●●
             
             yet
             this
             is
             plain
             ,
             that
             they
             will
             haue
             it
             to
             
               depend
               upon
               the
               condition
               of
               faith
               and
               repentance
            
             going
             before
             ,
             affirming
             expresly
             ,
             that
             
               those
               persons
               in
               whom
               God
               findeth
               faith
               and
               obedience
               ,
               them
               he
               electeth
               to
               salvation
               in
               his
               son
               ,
               of
               meer
               mercie
               ,
               for
               the
               quality
               which
               he
               findeth
               in
               them
               .
            
             But
             now
             wherein
             this
             election
             properly
             stands
             ,
             they
             neither
             shew
             us
             ,
             nor
             understand
             themselues
             ,
             as
             is
             plain
             by
             their
             crosse
             and
             unconstant
             assertions
             of
             and
             about
             it
             ;
             wherein
             yet
             they
             are
             so
             peremptory
             and
             bold
             ,
             as
             if
             they
             carried
             all
             by
             plain
             demonstration
             of
             undoubted
             truth
             .
             What
             course
             then
             are
             we
             to
             hold
             with
             them
             ?
             Considering
             it
             is
             with
             them
             as
             Salomon
             speaks
             of
             the
             harlot
             ,
             who
             was
             
               lowd
               and
               stubborn
            
             ,
             whose
             
               feet
               aboad
               not
               in
               the
               house
               ,
            
             but
             
               she
               was
               now
               without
            
             ,
             
             
               now
               in
               the
               streets
               ,
               and
               laying
               wayt
               in
               every
               corner
               .
            
             I
             haue
             no
             other
             way
             but
             to
             pursue
             them
             into
             ,
             and
             hunt
             them
             out
             of
             every
             corner
             ,
             where
             they
             lye
             in
             wayt
             to
             deceive
             .
          
           
             First
             then
             for
             Math.
             22.
             
             
               Many
               are
               called
               ,
               but
               few
               chosen
               ,
            
             It
             must
             be
             noted
             ,
             that
             there
             are
             three
             degrees
             of
             mens
             calling
             to
             Christ.
             The
             first
             ,
             when
             the
             Gospel
             is
             preached
             ,
             but
             the
             so
             called
             refuse
             wholly
             to
             answer
             &
             come
             :
             so
             were
             the
             first
             guests
             
             called
             .
             The
             second
             is
             ,
             when
             men
             are
             perswaded
             to
             come
             after
             a
             maner
             ,
             and
             in
             some
             shew
             ,
             but
             without
             truth
             of
             faith
             and
             repentance
             ;
             and
             so
             he
             came
             who
             
               wanted
               the
               wedding
               garment
            
             .
             
             The
             third
             is
             ,
             when
             men
             come
             in
             true
             faith
             and
             obedience
             ,
             as
             they
             ought
             ;
             and
             so
             the
             rest
             of
             the
             guests
             came
             .
             Of
             this
             third
             and
             last
             degree
             of
             calling
             the
             Apostle
             speakes
             ,
             saying
             ,
             Whom
             
             
               he
               predestinated
               them
               also
               he
               called
               ;
               whom
               he
               called
               ,
               them
               also
               he
               justified
               ;
               and
               whom
               he
               justified
               them
               also
               he
               glorified
               .
            
             This
             cannot
             be
             sayd
             of
             either
             of
             the
             two
             former
             sorts
             of
             called
             ,
             but
             of
             the
             latter
             onely
             .
          
           
             And
             for
             the
             Election
             here
             spoken
             of
             ,
             it
             may
             well
             be
             understood
             of
             the
             eternall
             election
             in
             Gods
             decree
             ;
             the
             fruits
             and
             wholsome
             effects
             whereof
             this
             unprepared
             guest
             shews
             himself
             not
             to
             be
             made
             partaker
             of
             ,
             though
             he
             participated
             of
             the
             outward
             calling
             ,
             even
             to
             the
             making
             of
             some
             shew
             of
             that
             which
             in
             truth
             he
             wanted
             .
             And
             as
             the
             Apostle
             affirms
             of
             the
             
             Ephesians
             ,
             that
             they
             were
             
               elect
               of
               God
               in
               Christ
               before
               the
               foundation
            
             
             
               of
               the
               world
            
             ,
             in
             regard
             of
             the
             faith
             and
             holines
             appearing
             in
             them
             :
             so
             might
             the
             Lord
             well
             say
             of
             this
             ,
             and
             other
             (
             his
             like
             )
             hypocrites
             ,
             and
             unsanctified
             ones
             ;
             that
             they
             are
             not
             of
             the
             number
             of
             the
             elect
             ,
             or
             chosen
             in
             Gods
             eternall
             decree
             ,
             so
             far
             as
             their
             present
             state
             manifests
             .
             Neither
             is
             it
             the
             meaning
             of
             the
             Lord
             in
             those
             words
             simply
             to
             reprove
             him
             for
             not
             having
             on
             a
             wedding
             garment
             ;
             but
             for
             coming
             thither
             and
             not
             having
             it
             on
             .
             
               Friend
               ,
               how
               comest
               thou
               hither
               ,
               not
               having
               on
               a
            
             
             
               wedding
               garment
            
             ?
             and
             so
             to
             warn
             others
             to
             
               make
               sure
               their
               election
            
             ,
             and
             not
             to
             content
             themselues
             with
             the
             shew
             of
             obedience
             ,
             without
             inward
             truth
             .
             And
             taking
             the
             words
             thus
             ,
             they
             make
             for
             our
             ,
             and
             against
             their
             opinion
             .
          
           
             Or
             take
             the
             words
             as
             meant
             of
             the
             actual
             execution
             of
             election
             ,
             and
             that
             in
             the
             largest
             sense
             ,
             so
             as
             in
             the
             same
             be
             cōprehended
             whatsoever
             God
             doth
             in
             time
             ,
             for
             the
             effectual
             procuring
             of
             a
             mans
             salvation
             ;
             as
             of
             the
             giving
             of
             Christ
             for
             him
             ,
             of
             the
             Gospell
             to
             him
             ,
             and
             by
             it
             faith
             and
             holinesse
             ,
             and
             the
             spirit
             of
             adoption
             ;
             and
             so
             glory
             in
             the
             end
             :
             and
             we
             say
             ,
             all
             this
             he
             doth
             according
             to
             his
             eternall
             purpose
             of
             election
             ,
             effectuall
             onely
             in
             those
             who
             are
             made
             partakers
             of
             the
             inward
             calling
             ,
             and
             wedding
             garment
             thereby
             ,
             and
             not
             in
             all
             that
             are
             called
             outwardly
             .
             For
             
               known
               unto
               the
               Lord
               are
               all
               his
               workes
               from
               the
               beginning
               of
               the
               world
               .
            
             Whatsoever
             God
             doth
             in
             time
             ,
             that
             he
             
             purposed
             to
             do
             from
             eternitie
             ,
             as
             he
             doth
             it
             .
             But
             take
             election
             
             as
             these
             men
             do
             in
             most
             places
             ,
             and
             which
             seems
             likewise
             to
             be
             their
             meaning
             upon
             best
             advise
             ;
             for
             that
             first
             work
             of
             mercie
             in
             God
             by
             which
             he
             actually
             and
             particularly
             ,
             as
             they
             speak
             ,
             
               chuseth
               persons
               to
               salvation
            
             ;
             they
             erre
             with
             great
             error
             in
             holding
             that
             this
             
               election
               is
               for
               the
               qualitie
               which
               God
               findes
               in
               persons
               ,
               and
               upon
               the
               condition
               of
               faith
               and
               repentance
               going
               before
               ,
            
             and
             that
             
               God
               onely
               chuseth
               and
               electeth
               where
               he
               finds
               faith
               and
               obedience
               to
               his
               son
               .
            
          
           
             For
             first
             ,
             the
             Apostle
             teacheth
             ,
             Eph.
             1.
             4.
             that
             
               we
               are
               chosen
            
             
             
               in
               Christ
            
             (
             to
             wit
             ,
             as
             the
             mediator
             and
             meanes
             of
             communicating
             all
             spirituall
             blessings
             with
             us
             )
             
               before
               the
               foundation
               of
               the
               world
               was
               layd
               ,
               that
               we
               might
               be
               holy
               and
               unblameable
               in
               loue
               before
            
             
             him
             .
             This
             is
             meant
             (
             our
             adversaries
             granting
             it
             )
             of
             the
             
               decree
               of
               election
            
             :
             the
             meaning
             therefore
             must
             needs
             be
             ,
             that
             God
             hath
             from
             eternity
             decreed
             to
             elect
             or
             chuse
             us
             in
             time
             actually
             ,
             not
             because
             we
             should
             or
             would
             be
             holy
             ,
             as
             these
             men
             perversly
             imagine
             ,
             but
             
               that
               we
               might
               be
               holy
            
             .
             As
             God
             from
             eternity
             purposed
             to
             chuse
             men
             ,
             so
             hee
             chuseth
             them
             actually
             in
             time
             :
             But
             he
             purposed
             from
             eternity
             to
             chuse
             men
             that
             they
             might
             be
             holy
             ,
             and
             therfore
             actually
             in
             time
             chuseth
             them
             ,
             that
             they
             might
             be
             holy
             ,
             and
             unblameable
             before
             him
             ;
             and
             therfore
             not
             because
             they
             are
             holy
             ,
             or
             beleev
             and
             obey
             .
             Gods
             actuall
             chusing
             therfore
             goes
             before
             our
             actuall
             faith
             ,
             holinesse
             ,
             repentance
             ,
             and
             obedience
             ,
             as
             the
             cause
             ;
             and
             follows
             them
             not
             ,
             as
             an
             effect
             ,
             as
             they
             mis-judge
             .
             The
             same
             is
             confirmed
             from
             v.
             5
             ,
             where
             we
             are
             said
             to
             
               be
               predestinated
               to
            
             
             
               the
               adoption
               of
               children
               by
               Iesus
               Christ
               :
            
             With
             which
             joyne
             that
             ,
             Rom.
             8.
             30
             ,
             
               Whom
               he
               predestinated
               ,
               them
               also
               he
               called
               ,
               and
               whom
               he
               called
               ,
               them
               also
               he
               justified
               ,
               and
               whom
               he
               justified
               ,
               them
               also
               he
               glorified
               .
            
             To
             be
             elected
             ,
             to
             wit
             ,
             in
             decree
             ,
             and
             to
             be
             predestinated
             (
             in
             the
             good
             part
             ,
             as
             here
             )
             are
             the
             same
             in
             substance
             :
             onely
             ,
             we
             are
             said
             to
             be
             predestinated
             in
             respect
             of
             the
             supernaturall
             ends
             ,
             (
             and
             means
             leading
             therunto
             )
             unto
             which
             God
             in
             time
             bringeth
             us
             ;
             and
             to
             be
             elect
             ,
             or
             chosen
             in
             respect
             of
             others
             ,
             from
             whom
             God
             selecteth
             us
             .
             Now
             ,
             if
             we
             be
             predestinated
             of
             Christ
             to
             the
             adoption
             of
             children
             ,
             then
             not
             because
             we
             are
             children
             or
             beleev
             ,
             which
             are
             the
             same
             ,
             Ioh.
             1.
             12.
             
             To
             this
             purpose
             it
             is
             ,
             that
             the
             Lord
             so
             oft
             by
             Moses
             beats
             upon
             this
             ,
             that
             he
             chose
             the
             Israelits
             to
             be
             his
             people
             ,
             out
             of
             his
             loue
             to
             them
             ,
             and
             loue
             and
             
               promise
               to
               their
            
             
             Fathers
             :
             excluding
             all
             other
             motiues
             ,
             and
             placing
             the
             cause
             of
             his
             chusing
             them
             in
             himselfe
             alone
             ,
             and
             his
             loue
             ,
             and
             the
             stability
             of
             his
             purpose
             and
             promise
             .
             Moses
             testifyeth
             ,
             that
             
               God
               chose
               them
               that
               they
               might
               be
               a
               holy
               and
               peculiar
               people
               unto
               the
               Lord
               :
            
             But
             these
             men
             will
             make
             God
             begin
             at
             the
             other
             end
             ,
             and
             chuse
             men
             because
             they
             are
             an
             holy
             and
             peculiar
             people
             ,
             that
             is
             ,
             having
             
               faith
               ,
               and
               repentance
               going
               before
               .
            
          
           
             Ioyn
             we
             with
             this
             ,
             that
             in
             the
             Psalm
             :
             Blessed
             be
             the
             man
             
             
               whom
               thou
               chusest
               ,
               and
               causest
               to
               approach
               unto
               thee
               ,
               that
               he
               may
            
             
             
               dwell
               in
               thy
               courts
               ;
               we
               shal
               be
               satisfied
               with
               the
               goodnesse
               of
               thy
               house
               ,
               of
               thy
               holy
               Temple
            
             Faith
             then
             and
             holinesse
             are
             not
             the
             fore
             found
             conditions
             for
             which
             God
             chuseth
             a
             man
             :
             but
             the
             actuall
             conferring
             and
             giving
             of
             them
             ,
             according
             to
             an
             eternall
             purpose
             ,
             is
             the
             very
             actuall
             chusing
             of
             him
             :
             even
             that
             by
             which
             God
             severs
             ,
             elects
             ,
             selects
             ,
             and
             chuseth
             him
             out
             of
             the
             masse
             of
             the
             wicked
             .
             Every
             mans
             common
             sense
             will
             teach
             this
             .
             All
             are
             of
             themselues
             ,
             and
             by
             nature
             ,
             sinners
             ,
             and
             subject
             to
             wrath
             .
             Now
             what
             is
             it
             for
             God
             actually
             to
             chuse
             some
             from
             the
             rest
             ,
             but
             to
             bestow
             that
             upon
             them
             actually
             and
             effectually
             ,
             by
             which
             they
             differ
             actually
             from
             the
             rest
             ,
             which
             is
             faith
             and
             repentance
             .
             God
             doth
             not
             therfore
             (
             as
             these
             adversaries
             imagine
             )
             
               chuse
               ,
               upon
               condition
               of
               faith
               and
               repentance
               going
               before
               :
            
             but
             doth
             ,
             by
             the
             very
             bestowing
             of
             these
             graces
             of
             faith
             and
             repentance
             ,
             which
             others
             want
             ,
             chuse
             ,
             elect
             ,
             select
             and
             sever
             actually
             from
             others
             ,
             the
             elected
             from
             eternity
             in
             his
             decree
             .
          
           
             Lastly
             ,
             by
             the
             crosse
             doctrine
             of
             these
             men
             ,
             we
             should
             chuse
             God
             ,
             before
             God
             chuse
             us
             ;
             for
             by
             beleeving
             and
             obeying
             ,
             we
             chuse
             God
             to
             be
             our
             God
             ;
             and
             for
             this
             (
             by
             their
             crooked
             rule
             )
             God
             after
             chuseth
             us
             to
             be
             his
             people
             .
             Thus
             proud
             flesh
             will
             needs
             be
             before
             hand
             with
             God.
             But
             Christ
             our
             Lord
             leads
             us
             another
             way
             ,
             saying
             ;
             
               You
               haue
               not
               chosen
            
             
             
               me
               ,
               but
               I
               haue
               chosen
               you
               ,
            
             to
             wit
             ,
             first
             :
             which
             he
             speaks
             ,
             not
             onely
             of
             their
             Apostolicall
             ,
             but
             of
             their
             Christian
             state
             also
             ,
             as
             the
             words
             following
             make
             it
             plain
             ,
             
               that
               whatsoever
               ye
               shall
            
             
             
               aske
               of
               the
               Father
               in
               my
               Name
               ,
               hee
               may
               giue
               it
               you
            
             ;
             Vnto
             the
             state
             of
             faith
             and
             obedience
             onely
             doth
             this
             promise
             appertain
             .
          
           
             Their
             assertion
             thus
             disproved
             ,
             wee
             will
             come
             to
             their
             proofs
             ,
             which
             are
             partly
             impertinent
             ,
             and
             partly
             against
             themselues
             .
             The
             first
             is
             ,
             
               The
               Lord
               chuseth
               to
               himselfe
               a
               righteous
               man.
            
             The
             place
             ,
             which
             is
             Psal.
             4.
             3
             ,
             they
             note
             not
             ,
             for
             what
             purpose
             they
             best
             know
             :
             but
             all
             may
             know
             it
             is
             grosly
             perverted
             ,
             a●
             not
             being
             meant
             of
             Davids
             election
             to
             salvation
             ,
             but
             to
             the
             
             Kingdom
             of
             Israel
             ;
             whose
             glory
             that
             way
             his
             adversaries
             would
             haue
             
               turned
               unto
               shame
            
             ,
             but
             all
             in
             vain
             ,
             v.
             3.
             
             But
             consider
             we
             this
             choise
             in
             proportion
             to
             the
             other
             ,
             and
             see
             what
             followeth
             .
             Gods
             actuall
             chusing
             of
             David
             to
             the
             Kingdom
             of
             Israel
             ,
             was
             that
             by
             which
             he
             had
             first
             actuall
             right
             to
             that
             Kingdom
             ,
             to
             which
             he
             had
             right
             before
             ,
             onely
             in
             Gods
             decree
             ,
             and
             of
             which
             afterwards
             he
             had
             possession
             .
             So
             Gods
             actuall
             chusing
             of
             a
             man
             to
             the
             Kingdom
             of
             heaven
             ,
             is
             that
             by
             which
             he
             hath
             first
             actuall
             right
             to
             that
             Kingdom
             ,
             to
             which
             he
             had
             no
             right
             before
             ,
             saue
             in
             Gods
             decree
             .
             Gods
             chusing
             a
             man
             therfore
             actually
             (
             as
             they
             speak
             )
             to
             the
             Kingdom
             of
             heaven
             ,
             is
             the
             very
             giving
             of
             him
             faith
             and
             holinesse
             ;
             for
             by
             these
             he
             hath
             this
             actuall
             right
             to
             eternall
             life
             and
             glory
             .
             If
             therfore
             Gods
             chusing
             men
             actually
             (
             opposed
             to
             his
             chusing
             them
             in
             decree
             )
             be
             his
             giving
             them
             actuall
             faith
             and
             repentance
             ,
             then
             their
             faith
             and
             repentance
             goes
             not
             before
             Gods
             choise
             ,
             but
             on
             the
             contrary
             ,
             his
             chusing
             before
             their
             beleeving
             .
             The
             giving
             of
             the
             grace
             by
             God
             ,
             must
             needs
             goe
             before
             the
             having
             of
             it
             by
             men
             .
          
           
             With
             like
             successe
             ,
             they
             quote
             ,
             Rom.
             9.
             25
             ,
             and
             ●
             Pet.
             2.
             10
             ▪
             &c.
             which
             haue
             no
             shew
             of
             ground
             ,
             whereon
             to
             build
             their
             assertion
             ,
             that
             God
             chuseth
             men
             actually
             and
             particularly
             because
             they
             beleev
             and
             repent
             :
             but
             most
             firm
             foundation
             for
             the
             contrary
             truth
             ;
             Men
             become
             Gods
             people
             ,
             and
             beloved
             actually
             ,
             by
             actuall
             faith
             and
             repentance
             :
             which
             before
             were
             his
             ,
             and
             beloved
             onely
             ,
             in
             
               the
               purpose
            
             of
             his
             will
             ,
             
               according
               to
               election
            
             ,
             Rom.
             9.
             11.
             13
             ,
             and
             
               elect
               ,
               according
               to
               Gods
               foreknowledge
               ,
            
             1
             Pet.
             1.
             2
             ,
             God
             therefore
             actually
             chusing
             men
             ,
             and
             making
             them
             his
             people
             ,
             and
             beloved
             (
             which
             are
             all
             one
             )
             by
             
             giving
             them
             to
             beleev
             and
             repent
             :
             their
             beleeving
             and
             repenting
             cannot
             goe
             before
             his
             chusing
             them
             ,
             but
             the
             contrary
             .
             The
             giving
             of
             the
             gift
             ,
             is
             in
             nature
             before
             the
             having
             and
             using
             of
             it
             by
             him
             to
             whom
             it
             is
             given
             ;
             and
             therefore
             ●ods
             chusing
             them
             ,
             which
             is
             his
             giving
             them
             faith
             and
             repentance
             ,
             is
             before
             their
             beleeving
             ,
             and
             repenting
             .
          
           
             The
             next
             place
             ,
             being
             Rom.
             11.
             5.
             7
             ,
             they
             set
             down
             craftily
             
             thus
             :
             v.
             5
             ,
             
               If
               they
               seek
               righteousnesse
               by
               faith
               ,
               and
               these
               are
               th●
               the
               elect
               according
               to
               the
               election
               of
               grace
               .
            
             The
             words
             of
             the
             Apostle
             are
             ;
             
               So
               then
               at
               this
               time
               also
               ,
               there
               is
               a
               remnant
               ,
               according
               to
               the
               election
               of
               grace
               :
            
             and
             v.
             7
             ,
             
               the
               election
               hath
               obtained
               it
               ,
               and
               the
               rest
               were
               hardened
               .
            
             The
             thing
             obtained
             was
             ,
             
               the
               righteousnesse
            
             
             
               of
               God
            
             ,
             and
             of
             faith
             ;
             the
             wedding
             garment
             ,
             
               the
               righteousnesse
               which
               Israel
               obtained
               not
               ,
            
             because
             
               they
               went
               about
               to
               stablish
               their
               own
               righteousnesse
               :
               but
               the
               election
               obtained
               it
               by
               beleeving
            
             ;
             
             even
             that
             remnant
             wherof
             Paul
             was
             one
             ,
             
               according
               to
               the
               election
               of
               grace
               .
            
             What
             can
             be
             more
             plain
             against
             these
             men
             ?
             Or
             how
             can
             any
             more
             directly
             crosse
             the
             Apostle
             ,
             then
             they
             doe
             ?
             The
             Apostle
             saith
             ,
             we
             obtain
             the
             righteousnesse
             of
             faith
             ,
             which
             is
             the
             wedding
             garment
             ,
             according
             to
             the
             election
             of
             grace
             :
             They
             say
             ,
             we
             obtain
             the
             election
             of
             grace
             according
             to
             the
             wedding
             garment
             ,
             and
             righteousnesse
             of
             faith
             and
             obedience
             .
             The
             Apostle
             saith
             ,
             the
             election
             obtains
             the
             righteousnesse
             of
             Christ
             by
             faith
             :
             they
             say
             ,
             the
             righteousnes
             of
             Christ
             by
             faith
             ,
             obtains
             the
             election
             :
             turning
             Gods
             work
             upside
             down
             ,
             that
             they
             may
             establish
             their
             own
             .
             Besides
             this
             proud
             exaltation
             ,
             and
             Babylonish
             building
             of
             mens
             works
             against
             Gods
             grace
             (
             for
             if
             it
             be
             of
             obedience
             ,
             as
             they
             say
             ,
             then
             of
             works
             ,
             to
             wit
             ,
             the
             works
             of
             obedience
             )
             the
             Apostle
             v.
             6
             ,
             clean
             overturns
             ,
             saying
             .
             
               If
               by
               grace
               ,
               then
               it
               is
               no
               more
               of
               works
               ,
               otherwise
               grace
               is
               no
               more
               grace
               :
               but
               if
               it
               be
               of
               works
               ,
               then
               it
               is
               no
               more
               grace
               ,
               otherwise
               works
               is
               no
               more
               works
               .
            
          
           
             In
             alledging
             from
             2
             Pet.
             1.
             10
             ,
             that
             
               this
               election
               must
               be
               made
               sure
               ,
            
             they
             ,
             as
             before
             ,
             craftily
             conceal
             part
             of
             the
             Apostles
             words
             ,
             which
             being
             laid
             down
             ,
             as
             the
             Text
             hath
             them
             ,
             overthrow
             plainly
             their
             errour
             .
             The
             words
             are
             ,
             
               Giue
               diligence
               to
               make
               your
               calling
               and
               election
               sure
               .
            
             He
             joyns
             calling
             and
             election
             together
             :
             they
             leav
             calling
             out
             .
             And
             herein
             I
             commend
             them
             ,
             as
             
               the
               master
               did
               the
               unrighteous
               steward
               ,
               for
               doing
               wisely
               ▪
            
             
             though
             not
             honestly
             .
             For
             who
             knows
             not
             ,
             that
             Gods
             calling
             us
             ,
             goes
             before
             our
             answering
             him
             by
             faith
             ,
             and
             obedience
             ,
             as
             the
             cause
             therof
             ?
             God
             cals
             (
             and
             also
             elects
             )
             men
             to
             faith
             ,
             and
             obedience
             ,
             and
             not
             for
             them
             .
             The
             Apostles
             meaning
             
             is
             ,
             that
             the
             faithfull
             should
             use
             all
             godly
             care
             for
             the
             establishing
             and
             confirming
             of
             themselvs
             in
             the
             grace
             of
             God
             ,
             to
             which
             they
             were
             formerly
             called
             and
             chosen
             .
          
           
             The
             like
             prophane
             boldnesse
             ,
             they
             use
             towards
             ,
             1
             Thess.
             1.
             4
             ,
             where
             for
             the
             Apostles
             text
             ,
             
               Knowing
               beloved
               your
               election
               of
               God
            
             ;
             or
             ,
             
               Knowing
               ,
               beloved
               of
               God
               ,
               your
               election
               ,
            
             they
             put
             their
             own
             glosse
             ,
             
               The
               houshold
               of
               faith
               ,
               the
               Church
               of
               God
               ,
               are
               the
               elect
               of
               God.
            
             The
             Apostle
             ,
             v.
             4
             ,
             mentions
             his
             
               knowledg
               of
               their
               election
            
             ,
             and
             v.
             5.
             6
             ,
             the
             ground
             of
             that
             his
             knowledg
             ▪
             and
             perswasion
             ,
             which
             was
             their
             faith
             and
             obedience
             by
             
               receiving
               the
               Word
            
             by
             him
             preached
             .
             They
             were
             not
             therefore
             made
             elect
             of
             God
             ,
             by
             faith
             and
             obedience
             ,
             but
             therby
             known
             for
             such
             by
             men
             .
          
           
             Col.
             3.
             12
             ,
             makes
             against
             them
             also
             ;
             where
             their
             election
             is
             mentioned
             as
             a
             reason
             to
             moue
             them
             to
             
               put
               on
               bowels
               of
               mercy
            
             ,
             and
             all
             goodnes
             .
             As
             indeed
             the
             gracious
             purpose
             of
             Gods
             election
             ,
             with
             his
             effectuall
             calling
             followeth
             ,
             and
             manifest●th
             ,
             is
             the
             onely
             Evangelicall
             motiue
             to
             all
             earnest
             study
             of
             obedience
             .
          
           
             Their
             assertion
             following
             ,
             that
             
               Election
               is
               not
               of
               particular
            
             
             
               persons
               ,
               but
               of
               qualities
            
             ,
             is
             monstrous
             ,
             and
             most
             crosse
             to
             the
             Scriptures
             ,
             which
             never
             mention
             election
             of
             qualities
             ,
             but
             alwaies
             of
             persons
             .
             Is
             the
             meaning
             of
             Christ
             ,
             Math.
             22.
             
             
               Many
               are
               called
               ,
               but
               few
               chosen
               ,
            
             that
             many
             qualities
             are
             called
             ,
             and
             few
             chosen
             ?
             What
             quality
             but
             of
             sin
             ,
             and
             misery
             ,
             sees
             the
             Lord
             in
             them
             whom
             he
             calleth
             ?
             Or
             how
             can
             qualities
             be
             either
             called
             ,
             or
             chosen
             to
             grace
             or
             glory
             ?
             Christ
             tels
             his
             Disciples
             ,
             
             that
             he
             had
             
               chosen
               them
               out
               of
               the
               world
               .
            
             If
             they
             were
             chosen
             
             out
             of
             
               the
               world
            
             ,
             which
             
               lyeth
               in
               wickednesse
            
             ,
             and
             hates
             the
             good
             ;
             for
             what
             good
             qualities
             ,
             trow
             we
             ,
             were
             they
             chosen
             ?
             If
             they
             were
             chosen
             out
             of
             the
             world
             ,
             and
             so
             were
             of
             the
             world
             before
             they
             were
             chosen
             out
             of
             it
             ;
             how
             had
             they
             faith
             and
             obedience
             ,
             for
             which
             these
             men
             wil
             appoint
             God
             to
             chuse
             them
             ,
             or
             else
             not
             ?
             That
             we
             are
             
               Gods
               generation
               ,
               viz.
            
             by
             creation
             ,
             is
             true
             ,
             but
             impertinent
             .
             Of
             ●ods
             working
             good
             
               qualities
               in
               men
               by
               his
               word
               ,
               and
               spirit
               ,
            
             and
             of
             
               their
               resisting
            
             ,
             or
             not
             
             resisting
             ,
             we
             haue
             spoken
             ,
             and
             shall
             speak
             else
             where
             .
             Rom.
             8
             ,
             29
             ,
             makes
             for
             them
             as
             the
             former
             places
             ;
             shewing
             plainly
             ●
             ,
             that
             our
             predestination
             or
             election
             goes
             before
             our
             calling
             ,
             our
             calling
             before
             our
             justification
             ,
             our
             justification
             before
             our
             glorification
             .
          
           
             
               The
               note
               in
               the
               English
               Testament
            
             upon
             Ephes.
             1
             ,
             is
             the
             same
             
             which
             the
             Synode
             at
             Dort
             ,
             and
             all
             Evangelical
             Churches
             professe
             .
             Onely
             these
             mens
             errour
             is
             ,
             in
             their
             not
             putting
             a
             difference
             between
             Gods
             decree
             to
             saue
             ,
             and
             his
             actual
             saving
             of
             them
             that
             beleev
             ,
             whether
             by
             justifying
             or
             glorifying
             them
             .
             Gods
             chusing
             a
             man
             ,
             (
             whether
             in
             decree
             from
             eternity
             ,
             or
             by
             actuall
             and
             effectuall
             calling
             ,
             and
             calling
             of
             him
             out
             of
             the
             state
             of
             sin
             ,
             by
             giving
             him
             the
             spirit
             of
             faith
             and
             grace
             )
             goes
             before
             his
             beleeving
             ;
             for
             hee
             cannot
             beleev
             before
             hee
             haue
             faith
             ,
             nor
             haue
             it
             before
             God
             giue
             him
             it
             :
             but
             his
             actuall
             saving
             by
             justification
             and
             glorification
             ,
             follows
             after
             faith
             .
          
           
             The
             discourse
             which
             here
             they
             fall
             into
             touching
             
               Gods
               deliberating
            
             ,
             
             
               and
               decreeing
               to
               make
               man
               ,
               &c
               ,
            
             is
             impertinent
             ,
             considering
             that
             our
             question
             is
             onely
             of
             that
             decree
             which
             is
             Evangelicall
             ,
             and
             of
             mercy
             ,
             and
             so
             presupposeth
             man
             faln
             ,
             and
             in
             misery
             by
             reason
             therof
             :
             So
             is
             the
             deliberation
             which
             they
             imagine
             in
             God
             ,
             incompetent
             to
             his
             infinite
             wisedom
             and
             providence
             .
             They
             make
             God
             like
             a
             weak
             man
             ,
             contriving
             his
             purposes
             with
             ifs
             &
             ands
             ;
             as
             though
             he
             stood
             in
             a
             mammering
             ,
             and
             unresolved
             ,
             what
             to
             doe
             ,
             till
             hee
             found
             by
             experience
             ,
             what
             men
             would
             doe
             first
             .
          
           
             And
             here
             I
             demand
             of
             these
             men
             ,
             what
             if
             some
             of
             those
             so
             
               actually
               ,
               really
            
             ,
             and
             
               particularly
               chosen
               to
               salvation
            
             (
             as
             they
             speak
             )
             
               upon
               their
               faith
               and
               obedience
            
             ,
             and
             to
             whom
             God
             hath
             so
             fully
             purposed
             ,
             without
             ifs
             or
             ands
             ,
             to
             impart
             the
             Kingdom
             of
             heaven
             ,
             doe
             afterwards
             wholly
             fall
             away
             (
             as
             they
             hold
             any
             may
             ,
             and
             many
             doe
             )
             then
             all
             this
             
               actuall
               ,
               reall
            
             ,
             and
             
               particular
               chusing
            
             ,
             and
             setled
             purpose
             of
             God
             ,
             is
             voyd
             and
             frustrate
             ;
             and
             God
             must
             unpurpose
             what
             he
             had
             formerly
             purposed
             
               really
               ,
               actually
            
             and
             particularly
             ;
             and
             undecre●
             
             what
             he
             had
             formerly
             decreed
             .
             They
             should
             therfore
             haue
             learnt
             in
             this
             place
             ,
             from
             their
             more
             learned
             Masters
             ,
             to
             haue
             added
             the
             condition
             of
             their
             persevering
             to
             the
             end
             ,
             without
             which
             it
             is
             certain
             ,
             none
             shall
             be
             saved
             .
             But
             then
             they
             must
             needs
             rush
             upon
             the
             same
             deperate
             rock
             ,
             with
             the
             other
             ;
             which
             is
             ,
             that
             none
             are
             thus
             actually
             and
             particularly
             elect
             or
             chosen
             ,
             till
             they
             be
             dead
             ,
             seeing
             they
             deny
             all
             certainty
             of
             perseverance
             ,
             to
             the
             living
             ;
             not
             acknowledging
             any
             thus
             elect
             ,
             either
             before
             the
             world
             ,
             or
             in
             it
             ,
             but
             after
             the
             world
             ,
             and
             in
             heaven
             .
          
           
             The
             Scriptures
             here
             produced
             to
             proue
             that
             men
             are
             not
             
             
               actually
               ,
               really
               ,
               and
               particularly
               Gods
               people
               ,
               and
               partakers
               of
               the
               grace
               of
               Christ
               before
               the
               world
               ,
            
             and
             they
             also
             be
             ,
             and
             
               before
               they
               haue
               learned
               Christ
            
             ,
             might
             well
             haue
             been
             spared
             ,
             as
             proving
             that
             onely
             which
             no
             man
             doubts
             of
             .
             Onely
             they
             must
             learn
             ,
             that
             it
             is
             one
             thing
             for
             a
             people
             to
             become
             actually
             Gods
             people
             ,
             and
             partakers
             of
             his
             grace
             ,
             and
             another
             thing
             for
             God
             actually
             to
             purpose
             in
             himselfe
             from
             eternity
             ,
             in
             time
             to
             make
             them
             such
             .
             Nothing
             in
             God
             is
             potent
             all
             ,
             but
             all
             actuall
             .
          
           
             Their
             proofs
             of
             an
             universall
             calling
             in
             the
             means
             of
             salvation
             ,
             we
             will
             presently
             examine
             ;
             not●ng
             onely
             by
             the
             way
             ,
             their
             apparant
             contradiction
             of
             themselues
             ,
             and
             unjust
             insinuation
             against
             us
             .
             They
             contradict
             themselues
             in
             saying
             ,
             that
             
               God
               chuseth
               all
               men
               ,
               good
               and
               bad
               upon
               condition
               of
               faith
               and
               obedience
               ,
               the
               partition
               wall
               being
               broken
               down
               .
            
             To
             chuse
             ,
             is
             to
             take
             some
             from
             the
             rest
             ,
             and
             not
             to
             take
             all
             .
             He
             that
             takes
             all
             alike
             ,
             chuseth
             none
             .
             Besides
             ,
             by
             this
             ,
             the
             same
             persons
             are
             both
             elected
             and
             reprobated
             ,
             chosen
             ,
             and
             refused
             :
             and
             every
             one
             alike
             either
             of
             both
             .
             Then
             which
             nothing
             is
             more
             absurd
             .
             The
             insinuation
             is
             ,
             that
             we
             make
             
               God
               an
               accepter
               of
               persons
            
             ,
             in
             
             saying
             ,
             that
             he
             
               chuseth
               men
               that
               haue
               not
               put
               on
               Christ.
            
             Nothing
             lesse
             .
             To
             accept
             persons
             in
             the
             Scriptures
             ,
             is
             to
             judge
             of
             ,
             or
             doe
             to
             a
             person
             ,
             better
             or
             worse
             ,
             for
             some
             by
             thing
             in
             or
             about
             him
             :
             whereas
             God
             in
             chusing
             one
             before
             another
             ,
             whether
             in
             the
             decree
             ,
             or
             actuall
             application
             ,
             of
             grace
             respecteth
             
             nothing
             in
             the
             chosen
             ,
             but
             onely
             the
             
               good
               pleasure
               of
               his
            
             
             own
             will
             ,
             in
             himselfe
             .
             This
             is
             the
             highest
             cause
             that
             God
             would
             haue
             us
             take
             knowledge
             of
             ;
             though
             wee
             also
             know
             in
             the
             generall
             ,
             that
             God
             is
             no
             way
             wilfull
             in
             his
             will
             ,
             though
             hee
             be
             most
             free
             ,
             but
             alwaies
             most
             wise
             and
             holy
             .
             To
             remoue
             a
             little
             further
             out
             of
             the
             way
             this
             stone
             ,
             at
             which
             divers
             stumble
             .
          
           
             First
             ,
             we
             know
             ,
             that
             all
             by
             nature
             ,
             and
             of
             themselvs
             ,
             are
             subject
             to
             sin
             ,
             and
             condemnation
             ,
             and
             so
             might
             in
             justice
             haue
             been
             left
             of
             God
             ,
             without
             remedy
             of
             redemption
             .
             If
             then
             it
             had
             been
             but
             just
             with
             God
             to
             haue
             left
             all
             in
             that
             state
             of
             sin
             and
             misery
             ,
             into
             which
             they
             haue
             cast
             themselvs
             ,
             it
             is
             then
             meere
             mercy
             ,
             that
             he
             hath
             chosen
             any
             in
             his
             Son
             ,
             or
             given
             him
             for
             any
             .
             Now
             if
             of
             all
             men
             ,
             indefinitely
             considered
             as
             faln
             .
             God
             haue
             purposed
             in
             himself
             from
             eternity
             ,
             to
             raise
             up
             some
             ,
             by
             working
             effectually
             in
             them
             faith
             and
             obedience
             ,
             so
             to
             saue
             them
             ;
             and
             not
             to
             work
             the
             same
             in
             others
             ,
             but
             to
             leav
             them
             to
             their
             own
             affected
             and
             effected
             pravity
             ,
             and
             sin
             ,
             and
             so
             in
             justice
             to
             condemn
             them
             for
             that
             their
             wickedness
             by
             them
             freely
             committed
             ,
             and
             obstinately
             continued
             in
             ;
             I
             would
             know
             ,
             in
             regard
             of
             whether
             of
             these
             two
             works
             we
             can
             be
             said
             to
             make
             God
             ,
             
               a
               respecter
               of
               persons
            
             ?
             The
             one
             being
             a
             pure
             work
             of
             his
             mercy
             ,
             and
             the
             other
             of
             his
             justice
             .
             Why
             God
             should
             thus
             chuse
             some
             ,
             and
             passe
             by
             others
             ,
             in
             the
             generall
             ,
             we
             see
             reason
             ,
             both
             by
             the
             light
             of
             nature
             ,
             and
             the
             Scriptures
             ;
             namely
             ,
             that
             the
             glory
             of
             his
             power
             ,
             and
             justice
             
               might
               be
               seen
            
             
             in
             the
             one
             ,
             and
             of
             
               the
               riches
               of
               his
               mercy
            
             in
             the
             other
             .
             But
             why
             in
             particular
             ,
             the
             Lord
             God
             should
             rather
             chuse
             this
             man
             ,
             or
             woman
             ,
             then
             that
             ,
             we
             leav
             unto
             himselfe
             to
             know
             ,
             till
             the
             day
             of
             revelation
             of
             hidden
             things
             .
             Onely
             ,
             let
             our
             care
             and
             diligence
             be
             in
             the
             mean
             while
             ,
             first
             ,
             to
             know
             assuredly
             ,
             that
             we
             are
             our
             selvs
             of
             that
             blessed
             number
             ,
             and
             by
             such
             marks
             ,
             as
             cannot
             deceiv
             ;
             and
             so
             knowing
             ,
             both
             to
             haue
             in
             our
             hearts
             ,
             and
             to
             expresse
             in
             word
             and
             deed
             all
             thankfulnes
             unto
             our
             good
             God
             ,
             and
             most
             gracious
             Father
             ,
             who
             hath
             vouchsafed
             unto
             us
             ,
             aboue
             many
             others
             ,
             such
             singular
             mercy
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             IT
             now
             remains
             ,
             we
             come
             to
             examine
             ,
             whether
             (
             to
             use
             their
             
             own
             words
             )
             
               the
               wicked
               that
               come
               to
               damnation
               ,
               had
               by
               this
               purpose
               of
               God
            
             (
             spoken
             of
             before
             )
             
               means
               of
               salvation
               ,
               if
               they
               had
               not
               refused
               it
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             if
             this
             of
             outward
             means
             were
             granted
             them
             ,
             it
             would
             not
             help
             them
             to
             proue
             
               the
               purpose
               of
               God
               to
               saue
               all
            
             ;
             except
             they
             could
             also
             proue
             ,
             that
             there
             needed
             nothing
             on
             Gods
             part
             ,
             but
             the
             outward
             means
             .
             This
             ,
             as
             they
             cannot
             doe
             ,
             so
             haue
             I
             formerly
             proved
             plainely
             the
             contrary
             :
             and
             that
             though
             God
             so
             provide
             ,
             that
             even
             
               Paul
               plant
               ,
               and
               Apollos
               water
               ,
            
             in
             the
             most
             full
             ,
             and
             free
             offer
             of
             the
             outward
             means
             that
             can
             be
             ;
             yet
             except
             the
             same
             God
             ,
             by
             the
             inward
             and
             effectuall
             work
             of
             his
             Spirit
             ,
             
               giue
               the
               increase
            
             also
             ,
             all
             is
             nothing
             .
             Secondly
             ,
             I
             deny
             ,
             that
             the
             wicked
             who
             perish
             ,
             all
             ,
             and
             every
             one
             of
             them
             ,
             haue
             had
             ,
             or
             haue
             the
             outward
             meanes
             of
             salvation
             offered
             them
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             BVT
             here
             ,
             before
             they
             come
             to
             that
             which
             they
             promise
             ,
             
             they
             offer
             ,
             and
             enterprise
             the
             proving
             of
             another
             thing
             ,
             which
             is
             ,
             that
             
               Christ
               dyed
               unfeynedly
               for
               all
               without
               exception
               ;
               by
               whose
               death
               all
               might
               be
               saved
               ,
               if
               they
               did
               not
               reject
               it
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             I
             here
             acknowledge
             ,
             that
             the
             death
             of
             Christ
             (
             being
             
             God
             )
             is
             in
             it selfe
             sufficient
             for
             all
             ,
             and
             every
             person
             in
             the
             world
             ;
             and
             so
             might
             haue
             been
             an
             effectuall
             price
             for
             all
             ,
             if
             it
             had
             pleased
             the
             Father
             ,
             and
             him
             so
             to
             haue
             ordained
             .
             But
             that
             it
             was
             the
             Fathers
             purpose
             in
             giving
             his
             Son
             ,
             or
             his
             in
             giving
             himself
             to
             the
             death
             ,
             to
             pay
             the
             price
             of
             the
             sins
             of
             the
             whole
             world
             ,
             and
             of
             every
             particular
             person
             therin
             ,
             and
             to
             satisfy
             Gods
             justice
             for
             the
             same
             ,
             we
             deny
             ,
             and
             they
             in
             vaine
             
             go
             about
             to
             prov
             .
             That
             
               Christ
               dyed
               for
               sinners
               ,
               and
               the
               ungodly
               ,
            
             and
             such
             as
             were
             
               dead
               ,
               Rom.
            
             5.
             6.
             8
             ,
             we
             grant
             ,
             as
             being
             the
             Apostles
             assertion
             ;
             but
             that
             he
             dyed
             for
             all
             such
             ,
             is
             their
             bold
             addition
             ;
             and
             (
             which
             is
             worse
             )
             plainly
             against
             the
             drift
             of
             the
             place
             .
             The
             Apostle
             having
             before
             treated
             at
             large
             of
             justification
             by
             faith
             ,
             shews
             in
             this
             chapter
             the
             singular
             benefit
             acrewing
             therby
             to
             the
             faithfull
             ,
             as
             
               peace
               with
               God
               ,
               accesse
               into
               grace
               ,
               rejoycing
            
             in
             hope
             of
             the
             
               glory
               of
               God
            
             ,
             and
             that
             also
             
               in
               tribulation
            
             :
             that
             their
             
               tribulation
               working
               patience
            
             ,
             their
             
               patience
               experience
            
             of
             Gods
             power
             ,
             and
             grace
             in
             sustaining
             them
             ;
             that
             
               experience
               ,
               hope
            
             that
             they
             should
             
               never
               be
               confounded
            
             ,
             as
             having
             such
             assurance
             of
             
               the
               loue
               of
               God
               in
               their
               hearts
               by
               the
               Holy
               Ghost
               given
               of
               God
               unto
               them
               .
            
             The
             ground
             of
             all
             which
             hee
             layeth
             ,
             v.
             6.
             8
             ,
             for
             that
             
               Christ
               dyed
               for
               them
               being
               ungodly
               and
               sinners
               :
            
             and
             thereby
             appropriates
             this
             dying
             of
             Christ
             unto
             these
             sinners
             ,
             who
             are
             in
             their
             time
             thus
             
               justified
               by
               faith
               ,
               haue
               peace
               with
               God
               ,
            
             &c.
             which
             limitation
             the
             Apostle
             most
             plainely
             makes
             ,
             where
             he
             sai●h
             ;
             
               For
               when
               we
               were
               yet
               without
               strength
               ,
            
             
             
               God
               commendeth
               his
               loue
               towards
               us
               ,
               in
               that
               while
               we
               were
               yet
               sinners
               Christ
               dyed
               for
               us
               .
            
             He
             speaks
             of
             them
             ,
             and
             them
             alone
             in
             this
             plaee
             ,
             as
             dyed
             for
             by
             Christ
             ,
             who
             were
             justified
             by
             him
             .
             And
             let
             me
             here
             turn
             into
             the
             very
             bowels
             of
             these
             mens
             errour
             ,
             the
             sword
             of
             the
             spirit
             ,
             which
             the
             Apostle
             ,
             in
             this
             place
             ,
             puts
             into
             mine
             hand
             ;
             and
             proue
             briefly
             ,
             but
             evidently
             ,
             that
             Christ
             dyed
             not
             for
             all
             and
             every
             person
             ,
             as
             is
             said
             ;
             but
             onely
             for
             them
             ,
             and
             for
             all
             them
             who
             in
             the
             end
             are
             saved
             ,
             and
             obtain
             eternall
             life
             by
             him
             .
             These
             men
             (
             and
             rightly
             )
             in
             this
             very
             place
             ,
             make
             it
             all
             one
             ,
             for
             
               Christ
               to
               die
               for
               sinners
            
             ,
             and
             to
             
             be
             their
             reconciliation
             :
             as
             the
             Apostle
             makes
             them
             all
             one
             who
             are
             
               justified
               by
               faith
            
             ,
             and
             for
             whom
             
               Christ
               dyed
            
             .
             Shall
             we
             then
             make
             doubt
             to
             conclude
             with
             the
             Apostle
             ,
             that
             they
             which
             are
             
               justified
               by
               Christ
               bloud
            
             (
             which
             are
             the
             
               sinners
               for
               whom
               hee
               dyed
            
             ,
             v.
             9
             ,
             )
             
               shall
               be
               saved
               from
               wrath
               through
               him
               ,
            
             v.
             9
             ,
             or
             that
             they
             which
             are
             
               reconciled
               to
               God
               by
               the
               death
               of
               his
               Son
            
             (
             that
             is
             ,
             say
             they
             ,
             for
             whom
             he
             dyed
             )
             
               shall
               much
               more
               be
               saved
               by
               his
               life
               ?
            
             For
             which
             purpose
             also
             hee
             after
             enters
             into
             comparison
             
             of
             the
             first
             ,
             and
             second
             Adam
             ,
             shewing
             ,
             that
             
               as
               by
               the
               offence
               of
               one
               all
               were
               dead
               :
               so
               by
               the
               righteousnesse
               of
               one
               ,
               the
               gift
            
             
             
               of
               grace
               should
               abound
               to
               many
               ,
            
             or
             to
             all
             :
             by
             which
             gift
             afterwards
             he
             shews
             himselfe
             to
             mean
             both
             
               justification
               ,
               and
               reigning
               in
               life
               .
            
             He
             puts
             the
             two
             Adams
             as
             two
             common
             roots
             ,
             the
             former
             as
             a
             naturall
             root
             ,
             and
             the
             latter
             as
             a
             spirituall
             ;
             and
             affirms
             ,
             that
             all
             that
             were
             ,
             and
             are
             ,
             in
             the
             former
             ,
             and
             naturally
             growing
             of
             him
             dyed
             by
             his
             sin
             :
             and
             proportionably
             ,
             that
             all
             in
             the
             latter
             ,
             liue
             by
             his
             righteousnes
             .
             I
             say
             ,
             that
             were
             in
             the
             first
             Adam
             ;
             for
             Eve
             ,
             though
             she
             were
             of
             mankind
             ,
             yet
             dyed
             not
             by
             Adams
             sin
             ,
             because
             she
             was
             not
             in
             him
             ,
             when
             he
             sinned
             ;
             neither
             yet
             Christ
             ,
             as
             man
             ,
             not
             coming
             of
             him
             by
             naturall
             generation
             ,
             but
             by
             miraculous
             operation
             of
             the
             Holy
             Ghost
             .
             So
             on
             the
             contrary
             ,
             they
             (
             and
             onely
             they
             )
             who
             by
             faith
             are
             planted
             in
             Christ
             ,
             and
             justified
             
               by
               his
               bloud
               ,
               shall
               be
               saved
            
             
             
               from
               wrath
               through
               him
               ,
               and
               receiving
               of
               the
               gift
               of
               righteousness
               ,
               shall
               raign
               in
               life
               by
               him
               .
            
          
           
             The
             Apostles
             meaning
             therefore
             is
             not
             ,
             that
             Christ
             died
             for
             all
             particulars
             ,
             but
             that
             all
             for
             whom
             he
             dyed
             ,
             shall
             be
             saved
             by
             him
             :
             which
             seeing
             all
             are
             not
             ;
             it
             followeth
             that
             he
             dyed
             not
             for
             all
             ,
             as
             they
             mean.
             
          
           
             For
             the
             right
             interpretation
             of
             2.
             
             Cor.
             5.
             14.
             15.
             
             
               For
               the
               loue
               of
               Christ
               constraineth
               us
               ,
               because
               we
               thus
               judge
               ,
               that
               if
               one
               dyed
               for
               all
               ,
               then
               were
               all
               dead
               ;
               and
               that
               he
               dyed
               for
               all
               ,
               that
               they
               which
               live
               should
               not
               henceforth
               live
               unto
               themselues
               ,
               but
               unto
               him
               which
               dyed
               for
               them
               ,
               and
               r●se
               again
               :
            
             and
             of
             many
             the
             like
             places
             ,
             the
             common
             and
             true
             rule
             must
             haue
             place
             ;
             that
             note
             of
             universalitie
             ,
             as
             
               all
               whatsoever
            
             ,
             and
             the
             like
             ,
             must
             be
             restrained
             to
             the
             matter
             
             in
             hand
             :
             as
             ,
             
               Whatsoever
               ye
               shall
               ask
               in
               my
               name
               ,
               that
               I
               will
               doe
               :
            
             that
             is
             ,
             
               whatsoever
               according
               to
               my
               will.
            
             So
             ,
             
               whatsoever
               they
            
             (
             the
             Pharisees
             )
             
               bid
               you
               doe
               ,
               that
               doe
               :
            
             to
             wit
             ,
             accord●ng
             to
             Moses
             .
             So
             ,
             
               they
               that
               beleeved
               ,
               had
               all
               things
               common
            
             that
             is
             ,
             all
             things
             lawfull
             ,
             and
             for
             nec●ssitie
             .
             Likewise
             ,
             Luk.
             4.
             1.
             
             
               All
               the
               world
               should
               be
               taxed
               ,
            
             that
             is
             ,
             a●l
             under
             Caesar
             :
             which
             a
             great
             part
             of
             the
             world
             was
             not
             .
             So
             
               All
               things
               are
               lawful
               for
               me
               ,
            
             and
             
               I
               become
               all
               to
               all
            
             :
             that
             is
             ,
             not
             all
             absolutely
             ,
             but
             all
             things
             in
             themselves
             
             indifferent
             ,
             and
             of
             that
             kinde
             ,
             of
             which
             the
             Apostle
             speakes
             .
             I
             then
             answer
             ,
             that
             by
             all
             in
             this
             place
             ,
             he
             means
             all
             of
             that
             sort
             ,
             of
             whom
             he
             speakes
             :
             
               all
               ,
               whom
               the
               loue
               of
               Christ
               constrained
               :
               all
               ,
               that
               so
               judge
               of
               Christs
               death
               :
               all
               ,
               that
               were
               dead
            
             ;
             that
             is
             ,
             were
             dead
             ,
             but
             are
             aliue
             by
             grace
             ,
             and
             so
             
               should
               not
               henceforth
               live
               to
               themselues
               ,
               but
               unto
               him
               which
               died
               for
               them
               :
            
             Christ
             that
             
               one
               Mediator
               ,
               died
               for
               all
               them
               .
            
          
           
             To
             1.
             
             Tim.
             2.
             6.
             
             
               Christ
               gave
               himselfe
               a
               ransom
               for
               all
               .
            
             We
             answer
             ,
             that
             by
             all
             is
             not
             meant
             all
             particulars
             in
             the
             world
             ,
             but
             all
             sorts
             of
             people
             ,
             as
             well
             Kings
             (
             which
             many
             Christians
             ,
             considering
             their
             cruell
             hatred
             of
             Christ
             ,
             and
             other
             enormities
             ,
             thought
             rather
             to
             be
             prayed
             against
             ,
             then
             for
             )
             as
             others
             .
             The
             Apostle
             here
             informes
             them
             better
             ,
             and
             that
             Christ
             dyed
             for
             all
             ,
             and
             would
             haue
             all
             ,
             that
             is
             ,
             men
             of
             all
             sorts
             saved
             ,
             even
             Kings
             as
             well
             as
             others
             .
             It
             is
             not
             possible
             for
             any
             Christian
             to
             pray
             for
             every
             particular
             person
             in
             the
             world
             :
             nor
             
             lawfull
             to
             pray
             that
             God
             would
             saue
             all
             in
             generall
             :
             seeing
             we
             know
             by
             the
             Scriptures
             ,
             that
             all
             shall
             not
             be
             saved
             ,
             and
             are
             also
             forbidden
             to
             pray
             for
             some
             in
             particular
             .
          
           
             The
             Apostle
             1
             Tim.
             4.
             10.
             speaks
             not
             of
             Christs
             dying
             for
             all
             men
             ,
             but
             of
             
               Gods
               saving
               of
               all
               men
               ,
               specially
               them
               that
               beleev
               ,
            
             If
             he
             speak
             of
             salvation
             by
             Christs
             death
             ,
             God
             should
             save
             unbeleevers
             so
             living
             and
             dying
             :
             for
             he
             sayth
             not
             that
             God
             would
             be
             ,
             but
             that
             
               God
               is
               the
               saviour
               of
               all
               men
               .
            
             He
             speaks
             apparantly
             of
             Gods
             providence
             over
             all
             ,
             preserving
             good
             and
             bad
             ;
             yea
             
               saving
               man
               and
               beast
            
             ;
             specially
             them
             who
             
               suffer
               reproch
            
             ,
             
             
               because
               they
               trust
               in
               the
               living
               God.
            
             To
             conclude
             ,
             Those
             for
             whom
             Christ
             died
             ,
             he
             died
             alike
             for
             :
             and
             therefore
             not
             specially
             for
             any
             ,
             aboue
             others
             ,
             but
             alike
             for
             all
             ,
             for
             whom
             he
             dyed
             .
          
           
             To
             1.
             
             Ioh.
             2.
             2.
             
             I
             answer
             ,
             that
             he
             speakes
             not
             onely
             of
             Christ
             ,
             as
             dying
             for
             us
             ,
             but
             also
             as
             he
             is
             our
             
               Advocate
               in
               heaven
            
             
             
               with
               the
               Father
               ,
               propitiating
            
             ,
             or
             pacifying
             his
             anger
             towards
             us
             in
             procuring
             actually
             the
             forgivenesse
             of
             our
             sinnes
             ,
             and
             acceptance
             with
             him
             .
             By
             
               the
               whole
               world
            
             therefore
             he
             understands
             such
             as
             
               confess
               their
               sins
            
             ,
             such
             as
             whose
             
               sins
               God
               forgivs
            
             ,
             
             
             
               cleansing
               them
               from
               all
               unrighteousness
            
             ,
             such
             as
             
               have
               Christ
               their
               Advocate
               with
               the
               father
               ,
               for
               whose
               sins
               he
               is
               a
               propitiation
               ,
               &c.
            
             which
             are
             onely
             the
             faithfull
             ,
             and
             that
             not
             onely
             of
             the
             Iewes
             intended
             in
             these
             words
             ,
             
               and
               not
               for
               ours
               onely
            
             ,
             but
             of
             the
             Gentiles
             also
             ,
             as
             the
             
               whole
               world
            
             ,
             here
             and
             els
             where
             by
             Christ
             and
             the
             Apostles
             opposed
             to
             the
             Iewes
             .
             Mark.
             16.
             15.
             
             Iohn
             3.
             16.
             specially
             Rom.
             11.
             12.
             where
             (
             as
             here
             )
             by
             
               the
               world
            
             ,
             is
             meant
             the
             
               beleeving
               Gentiles
               obtaining
               salvation
            
             ,
             opposed
             to
             the
             Iewes
             .
             And
             this
             our
             limitation
             in
             just
             proportion
             ,
             the
             very
             next
             place
             cited
             by
             our
             adversari●s
             ,
             confirmeth
             :
             
               The
               whole
               world
               lyeth
               in
               wickednesse
               ,
            
             1.
             
             Ioh.
             5.
             19.
             that
             is
             ,
             all
             such
             Iewes
             and
             Gentiles
             as
             are
             
               not
               born
               of
               God
            
             ,
             v.
             20.
             not
             Iohn
             ,
             or
             other
             beleevers
             ,
             one
             or
             other
             .
          
           
             The
             Apostle
             Peter
             ,
             2.
             
             Epist.
             3.
             9.
             speaks
             not
             at
             all
             of
             Christs
             death
             ,
             but
             of
             Gods
             patience
             ,
             that
             
               none
               might
               perish
            
             ,
             but
             
               all
               repent
            
             .
             By
             which
             all
             he
             means
             all
             the
             elect
             which
             were
             in
             their
             time
             to
             repent
             ,
             and
             so
             to
             be
             saved
             :
             for
             whose
             sakes
             ,
             and
             not
             in
             slackness
             ,
             as
             the
             
               mockers
               accounted
            
             ,
             he
             
               deferred
               his
               judgments
            
             .
             Reve.
             6.
             11.
             we
             haue
             this
             poynt
             notably
             exemplified
             .
             
               And
               it
               was
               sayd
               unto
               them
               ▪
               that
               they
               should
               rest
               yet
               for
               a
               little
               season
               ,
               untill
               their
               fellow
               servants
               also
               ,
               and
               their
               brethren
               that
               should
               be
               killed
               ,
               as
               they
               were
               should
               be
               fu●filled
               .
            
             For
             which
             purpose
             it
             must
             be
             minded
             ,
             that
             Peter
             sayth
             ,
             
               The
               Lord
               is
               long
               suffering
               towards
               us
               ,
               not
               willing
               that
               any
               should
               perish
               ,
            
             opposing
             us
             as
             the
             elect
             ,
             to
             the
             reprobate
             Scoffers
             at
             God
             ,
             both
             in
             his
             word
             and
             works
             .
          
           
             The
             last
             place
             being
             2.
             
             Chron.
             36.
             16.
             is
             impertinent
             ,
             as
             neither
             meant
             of
             Christs
             death
             (
             of
             which
             the
             question
             is
             )
             nor
             of
             mans
             salvation
             by
             it
             ;
             but
             of
             a
             bodily
             and
             visible
             judgement
             :
             in
             which
             kind
             of
             works
             God
             tieth
             himself
             to
             no
             certain
             form
             of
             proceeding
             .
          
           
             Against
             their
             error
             of
             universall
             redemption
             by
             Christs
             death
             ,
             I
             thus
             argue
             :
             
               Them
               whom
            
             God
             and
             
               Christ
               love
            
             (
             to
             wit
             ,
             
             with
             that
             speciall
             loue
             of
             mercy
             )
             they
             
               love
               unto
               the
               end
            
             ;
             and
             
             therefore
             never
             come
             to
             hate
             them
             as
             they
             do
             the
             wicked
             and
             damned
             .
             But
             ,
             for
             whomsoever
             Christ
             dyed
             ,
             God
             in
             
               giving
               his
            
             
             
             Sonne
             ,
             and
             he
             
               in
               giving
               himselfe
               to
               the
               death
            
             for
             them
             ,
             love
             with
             the
             most
             speciall
             love
             of
             mercy
             that
             can
             be
             :
             Therefore
             they
             for
             whom
             Christ
             died
             ,
             never
             perish
             ,
             but
             in
             time
             haue
             wrought
             in
             them
             faith
             and
             repentance
             ,
             and
             are
             kept
             in
             the
             same
             ,
             by
             the
             power
             of
             God
             to
             life
             .
             Christ
             therefore
             dyed
             effectually
             ,
             and
             in
             his
             ,
             and
             his
             fathers
             intention
             of
             love
             ,
             for
             them
             onely
             that
             are
             saved
             ,
             and
             perish
             not
             .
             This
             is
             also
             more
             manifest
             Ioh.
             17.
             whence
             may
             be
             drawn
             many
             arguments
             to
             prove
             that
             all
             for
             whom
             Christ
             died
             ,
             are
             saved
             ,
             seeing
             
               all
               that
               are
               given
               to
               Christ
               of
               the
               Father
               ,
               keep
               the
               word
               of
               God
               ,
               and
               haue
               eternall
               life
               given
               them
               by
               him
               ,
            
             Now
             it
             cannot
             be
             denyed
             ,
             but
             that
             all
             for
             whom
             Christ
             dyed
             ,
             are
             given
             him
             of
             the
             Father
             ,
             that
             he
             might
             redeem
             and
             save
             them
             by
             his
             death
             .
             Furthermore
             ,
             the
             death
             and
             bloodshed
             of
             Christ
             is
             every
             where
             called
             the
             
               price
               of
               our
               redemption
            
             ,
             and
             
               a
               ransome
               for
               sinners
            
             .
             Vpon
             this
             holy
             foundation
             most
             clearly
             layd
             in
             the
             Scriptures
             ,
             these
             men
             ,
             and
             
             others
             would
             build
             a
             more
             hatefull
             Babell
             then
             that
             of
             old
             in
             the
             East
             :
             by
             which
             they
             would
             ,
             as
             it
             were
             ,
             scale
             heaven
             ,
             and
             depriue
             God
             of
             divers
             his
             most
             glorious
             Attributes
             ;
             by
             name
             ,
             his
             Wisdom
             ,
             his
             Power
             ,
             and
             his
             Iustice.
             His
             wisdom
             they
             ●mpeach
             in
             affirming
             ,
             that
             he
             would
             buy
             with
             so
             rich
             &
             precious
             a
             price
             as
             the
             bloud
             and
             death
             of
             his
             onely
             begotten
             Son
             ,
             that
             ,
             and
             them
             whom
             he
             certainly
             knew
             before
             ,
             he
             should
             never
             possesse
             by
             it
             ,
             for
             that
             end
             ,
             for
             which
             he
             bought
             them
             ,
             their
             justification
             ,
             sanctification
             ,
             and
             salvation
             .
             Secondly
             it
             impeacheth
             Gods
             power
             ,
             and
             makes
             him
             unable
             ,
             doe
             he
             what
             he
             can
             ,
             to
             save
             any
             more
             then
             he
             doth
             save
             ,
             though
             he
             desire
             it
             never
             so
             much
             .
             For
             look
             ,
             for
             whom
             he
             would
             do
             the
             greatest
             thing
             that
             possibly
             he
             could
             ,
             which
             was
             the
             giving
             of
             his
             onely
             begotten
             and
             beloved
             Sonne
             to
             the
             cursed
             death
             of
             the
             crosse
             ,
             for
             them
             and
             their
             salvation
             (
             without
             all
             doubt
             )
             hee
             he
             will
             doe
             whatseever
             other
             good
             (
             as
             lesse
             )
             that
             possibly
             he
             can
             .
             Whereupon
             it
             should
             follow
             that
             God
             cannot
             possibly
             give
             the
             Gospell
             to
             more
             then
             he
             doth
             ,
             and
             by
             it
             convert
             and
             confirm
             them
             to
             and
             in
             his
             grace
             ,
             which
             are
             lesse
             things
             then
             the
             former
             ;
             it
             being
             the
             foundation
             ,
             they
             ,
             but
             the
             building
             
             upon
             it
             :
             it
             being
             the
             meritorious
             ,
             and
             deserving
             cause●
             and
             they
             effects
             thereof
             .
             Thirdly
             ,
             this
             conceit
             makes
             God
             unjust
             ,
             in
             taking
             a
             full
             price
             and
             ransom
             for
             mens
             sins
             ,
             at
             the
             hands
             of
             their
             surety
             Christ
             (
             as
             was
             his
             death
             and
             obedience
             )
             and
             yet
             not
             resting
             satisfied
             with
             it
             ,
             but
             exacting
             the
             debt
             of
             their
             sinnes
             at
             their
             hands
             ,
             by
             eternall
             punishment
             ;
             which
             is
             the
             condition
             of
             many
             thousands
             in
             the
             world
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             OTher
             things
             follow
             ,
             tending
             to
             prove
             
               Gods
               purpose
               to
               save
            
             
             all
             ,
             even
             such
             as
             
               slew
               Christ
               ,
               blasphemed
               and
               resisted
               the
               spirit
               of
               God
               ,
            
             to
             their
             condemnation
             ,
             &c.
             
             Act.
             3.
             25.
             26.
             
             &
             5.
             30.
             31.
             
             &
             7.
             51.
             
             &
             13.
             46.
             
             &
             15.
             6.
             
          
        
         
           
             DEFENCE
             .
          
           
             I
             Answer
             ,
             that
             the
             persons
             of
             whom
             those
             Scriptures
             speak
             ,
             were
             the
             peculiar
             people
             of
             God
             ,
             and
             not
             yet
             wholly
             cast
             off
             by
             him
             .
             The
             argument
             therefore
             from
             Gods
             will
             and
             work
             for
             the
             saving
             of
             them
             ,
             is
             stretched
             beyond
             its
             reach
             ,
             to
             prove
             such
             purpose
             ,
             will
             or
             work
             of
             God
             to
             save
             all
             which
             are
             not
             his
             people
             ,
             as
             they
             were
             .
             Secondly
             ,
             I
             grant
             ,
             that
             where
             the
             Gospell
             is
             preached
             ,
             there
             the
             Lord
             truely
             wills
             ,
             that
             is
             ,
             commands
             the
             conversion
             of
             sinners
             ,
             and
             their
             
               turning
               from
               iniquity
            
             ,
             as
             the
             text
             hath
             ●t
             ;
             approving
             and
             rewarding
             the
             same
             with
             salvation
             ,
             in
             them
             ,
             in
             whom
             it
             is
             found
             ,
             as
             it
             is
             ordinarily
             in
             some
             of
             them
             to
             whom
             the
             Gospell
             is
             preached
             ;
             and
             so
             was
             in
             some
             of
             the
             persons
             to
             whom
             the
             men
             of
             God
             spake
             in
             those
             places
             ;
             who
             before
             were
             elect
             of
             God
             ,
             and
             redeemed
             of
             Christ
             ,
             and
             were
             in
             their
             time
             effectually
             called
             to
             that
             grace
             ,
             whatsoever
             before
             they
             had
             done
             ,
             or
             been
             .
             Now
             the
             Apostles
             not
             knowing
             which
             in
             particular
             were
             elect
             ,
             and
             redeemed
             in
             the
             secret
             purpose
             of
             God
             ,
             and
             Christ
             ,
             were
             to
             sow
             the
             seed
             of
             grace
             upon
             all
             grounds
             ,
             and
             to
             preach
             to
             all
             indifferently
             ,
             as
             they
             had
             occasion
             ;
             hoping
             in
             charity
             that
             this
             ,
             and
             that
             ,
             and
             any
             one
             particular
             ,
             might
             be
             of
             the
             elect
             vessels
             ,
             and
             good
             ground
             in
             Gods
             destination
             :
             by
             whose
             preaching
             
             
               such
               as
               were
               preordained
               to
               life
               ,
               beleeved
            
             actually
             .
             The
             Lord
             
             tels
             Paul
             ,
             abiding
             in
             Corinth
             ,
             that
             he
             
               had
               much
               people
               in
               that
               Citie
               ,
            
             and
             that
             therefore
             he
             should
             
               speak
               the
               word
            
             there
             ,
             and
             
               not
               hold
               his
               peace
            
             .
             He
             sayth
             not
             ,
             as
             they
             would
             have
             him
             ,
             that
             all
             in
             that
             Citie
             were
             his
             people
             in
             that
             sense
             ,
             but
             much
             ,
             or
             many
             .
             Now
             Paul
             not
             knowing
             which
             were
             they
             ,
             which
             not
             ,
             preacheth
             
             indifferently
             to
             all
             ;
             and
             the
             Lord
             by
             
               giving
               an
               increase
               to
               his
               preaching
               ,
            
             shews
             in
             time
             which
             of
             them
             were
             
               bought
               with
               the
               price
            
             of
             Christs
             blood
             :
             they
             becomming
             
               members
               of
               Christ
               ▪
               and
               joyned
               to
               the
               Losd
            
             ;
             which
             he
             notes
             as
             singular
             privileges
             of
             the
             elect
             from
             eternity
             ,
             aboue
             others
             .
             And
             in
             this
             I
             haue
             been
             something
             the
             longer
             ,
             because
             being
             well
             noted
             and
             applyed
             ,
             it
             may
             serve
             for
             answer
             to
             all
             the
             Scriptures
             brought
             by
             them
             for
             the
             establishing
             of
             their
             universall
             grace
             ftom
             the
             preaching
             of
             the
             Gospell
             ,
             though
             it
             were
             as
             universall
             as
             they
             erroneously
             make
             it
             .
          
           
             More
             particularly
             ,
             to
             their
             first
             proof
             from
             
               the
               similitude
               of
            
             
             marriage
             ,
             Math.
             22.
             
             I
             answer
             ,
             that
             it
             makes
             nothing
             for
             them
             either
             in
             drift
             ,
             or
             words
             .
             The
             drift
             of
             the
             parable
             is
             not
             to
             shew
             that
             all
             and
             each
             person
             in
             the
             world
             are
             called
             ,
             but
             that
             few
             of
             them
             that
             are
             called
             ,
             doe
             rightly
             obey
             .
             Neither
             sayth
             Christ
             ,
             that
             all
             are
             called
             ,
             but
             many
             .
             I
             add
             ,
             that
             this
             place
             by
             rebound
             utterly
             overthrowes
             them
             :
             as
             shewing
             plainly
             ,
             that
             the
             Gentiles
             (
             as
             the
             latter
             guests
             )
             were
             not
             called
             ,
             till
             the
             Iews
             (
             the
             first
             guests
             )
             refused
             to
             come
             .
             Many
             thousands
             therefore
             of
             them
             in
             former
             ages
             ,
             lived
             and
             died
             being
             uncalled
             by
             the
             Gospell
             .
             The
             places
             ,
             Math.
             28.
             and
             Mark.
             16.
             speak
             also
             of
             the
             time
             after
             Christs
             ascension
             ,
             and
             not
             before
             ,
             and
             so
             overthrow
             an
             universall
             calling
             of
             all
             ,
             at
             all
             times
             :
             
               God
               shewed
               his
               word
               to
               Iakob
               ;
               but
               dealt
               not
               so
               with
               any
               other
               nation
               .
            
             Besides
             ,
             their
             
             meaning
             is
             not
             ,
             that
             the
             Apostles
             should
             preach
             to
             every
             particular
             person
             in
             the
             world
             :
             for
             that
             neither
             could
             they
             possibly
             doe
             ,
             ne●ther
             can
             they
             be
             imagined
             ,
             without
             madnesse
             ,
             to
             have
             done
             it
             ,
             but
             to
             shew
             ,
             that
             as
             God
             had
             formerly
             by
             the
             Prophets
             taught
             that
             one
             nation
             of
             the
             Iewes
             ;
             so
             now
             hee
             would
             have
             all
             other
             nations
             taught
             ,
             as
             there
             was
             opportunity
             
             and
             occasion
             .
             By
             that
             Rom.
             10.
             18.
             the
             Apostle
             means
             not
             ,
             that
             the
             Gospell
             was
             preached
             in
             all
             ages
             to
             every
             person
             in
             the
             world
             .
             He
             quotes
             Psal.
             19.
             which
             speakes
             apparently
             of
             the
             creatures
             preaching
             ,
             specially
             
               the
               heavens
               and
               firmament
            
             ,
             which
             the
             Holy
             Ghost
             here
             applieth
             to
             the
             Apostles
             preaching
             in
             their
             age
             ,
             either
             by
             way
             of
             argument
             ,
             or
             allusion
             .
             And
             yet
             even
             this
             very
             Apostle
             in
             this
             Epistle
             ,
             shews
             that
             then
             there
             were
             places
             ,
             where
             
               Christ
               was
               not
               named
               ,
               nor
               spoken
               of
               ,
            
             and
             
             wheremen
             
               had
               not
               heard
               of
               him
            
             .
          
           
             To
             the
             other
             places
             brought
             ,
             the
             former
             answers
             suffice
             .
             Where
             it
             is
             sayd
             ,
             
               the
               Gospel
               is
               now
               preached
               to
               all
               nations
               ,
            
             and
             
               through
               the
               whole
               world
            
             ,
             ▪
             and
             
               to
               every
               creature
            
             ,
             and
             the
             like
             ,
             first
             ,
             the
             note
             of
             distinction
             now
             ,
             is
             to
             be
             minded
             ,
             intimating
             ,
             that
             before
             now
             the
             Gospel
             was
             not
             preached
             to
             nations
             ,
             but
             to
             that
             one
             nation
             of
             the
             Iewes
             onely
             .
             Secondly
             we
             are
             not
             to
             imagine
             ,
             that
             by
             
               all
               nations
            
             ,
             and
             the
             like
             ,
             is
             meant
             every
             particular
             nation
             without
             exception
             ,
             much
             lesse
             ,
             every
             particular
             person
             in
             every
             nation
             ,
             but
             to
             take
             the
             words
             as
             indefinitely
             spoken
             (
             as
             opposed
             to
             the
             preaching
             to
             that
             one
             nation
             )
             as
             there
             was
             occasion
             for
             the
             Apostles
             or
             other
             reachers
             to
             come
             unto
             them
             .
             Where
             it
             is
             sayd
             ,
             Act.
             2.
             5.
             that
             
               there
               were
               dwelling
               in
               Ierusalem
               devout
               men
               out
               of
               every
               nation
               under
               heaven
               ,
            
             shall
             we
             imagine
             that
             there
             must
             needs
             be
             English
             and
             Irish
             ,
             and
             Iappanians
             there
             ?
             The
             particular
             enumeration
             of
             many
             ,
             v.
             9.
             10.
             11.
             shewes
             what
             is
             meant
             by
             all
             .
             When
             the
             
               Iewes
               of
               ▪
               Asia
            
             ,
             Act.
             21.
             28.
             accused
             Paul
             to
             
               teach
               all
               men
               every
               where
               against
               the
               people
               ,
               and
               Law
               ,
               and
               holy
               place
               ,
            
             shall
             we
             be
             so
             senselesse
             as
             to
             think
             their
             meaning
             to
             have
             been
             ,
             that
             he
             so
             taught
             every
             particular
             person
             in
             the
             world
             ?
             What
             is
             it
             ,
             if
             this
             be
             not
             ,
             for
             the
             
               unlearned
               and
               unstable
               to
               pervert
               the
               Scriptures
               to
               their
               own
               destruction
               ?
            
          
           
             Lastly
             ,
             their
             passionate
             out-cry
             against
             our
             doctrine
             ,
             as
             
               blasphemy
               ,
               and
               as
               making
               God
               to
               dissemble
               in
               all
               these
               his
               sayings
               ,
            
             as
             having
             
               left
               the
               greatest
               number
               in
               sin
               ,
               without
               reconciliation
               ,
               because
            
             
             
               he
               would
               have
               them
               damned
            
             ,
             is
             to
             be
             taken
             as
             a
             fit
             of
             their
             raving
             ,
             by
             reason
             of
             that
             spiritual
             burning
             feaver
             which
             possesseth
             
             and
             distempereth
             their
             hearts
             ,
             and
             brains
             ,
             and
             whole
             man.
             We
             doe
             not
             say
             that
             God
             doth
             any
             thing
             at
             all
             either
             tending
             to
             ,
             or
             in
             the
             condemnation
             of
             men
             ,
             because
             he
             would
             have
             them
             damned
             ,
             but
             that
             he
             performs
             all
             his
             most
             just
             ,
             though
             fearfull
             works
             about
             Reprobates
             ,
             
               to
               shew
               his
               wrath
               ,
               and
               make
               his
               power
               known
            
             against
             sin
             and
             sinners
             to
             the
             glory
             
             of
             his
             Iustice
             ,
             in
             their
             deserved
             condemnation
             .
             Which
             his
             
               unsearchable
               iudgements
               and
               works
            
             ,
             we
             do
             not
             furiously
             oppugne
             ,
             as
             these
             their
             ,
             and
             our
             adversaries
             doe
             ,
             but
             admire
             with
             fear
             and
             trembling
             ,
             as
             we
             are
             taught
             by
             the
             Apostles
             exclamation
             ,
             
               O
               the
               depth
               of
               the
               riches
               both
               of
               the
               wisdom
               and
               knowledge
               of
               God
               ,
            
             
             
               how
               unsearchable
               are
               his
               iudgments
               ,
               and
               his
               wayes
               past
               finding
               outs
            
             And
             what
             if
             the
             holy
             &
             iust
             God
             had
             left
             all
             men
             universally
             (
             as
             having
             defaced
             his
             image
             in
             which
             they
             were
             at
             first
             created
             &
             made
             )
             without
             any
             means
             or
             hope
             of
             remedy
             ,
             as
             he
             did
             the
             
             
               Angels
               that
               sinned
            
             ,
             had
             it
             been
             any
             more
             then
             justice
             in
             him
             so
             to
             have
             done
             ?
             And
             will
             these
             male-parts
             then
             sue
             him
             at
             the
             law
             ,
             if
             he
             have
             held
             that
             course
             of
             justice
             towards
             some
             ,
             which
             was
             due
             to
             all
             ?
             Will
             they
             make
             the
             grace
             of
             the
             Gospell
             a
             debt
             from
             God
             to
             men
             ,
             or
             a
             matter
             of
             meer
             grace
             ,
             and
             mercie
             ?
             Is
             it
             not
             of
             meer
             mercie
             that
             he
             calls
             any
             to
             life
             ?
             and
             but
             just
             if
             he
             leave
             all
             to
             themselves
             ,
             and
             their
             own
             affected
             ignorances
             and
             lusts
             ?
             We
             doe
             not
             then
             impute
             either
             dissimulation
             or
             cruelty
             to
             God
             in
             any
             thing
             which
             he
             sayth
             or
             doth
             ▪
             but
             deny
             him
             to
             say
             or
             do
             as
             they
             dream
             .
          
           
             Vpon
             the
             objection
             here
             framed
             in
             our
             name
             ,
             that
             
               there
               are
               many
               which
               never
               heard
               of
               Christ
               ,
            
             we
             doe
             not
             demand
             as
             they
             fondly
             make
             us
             ,
             
               how
               then
               the
               Scriptures
            
             (
             cited
             by
             them
             )
             
               are
               verified
            
             ?
             
             but
             doe
             affirme
             that
             the
             same
             Scriptures
             are
             by
             them
             perverted
             against
             their
             right
             meaning
             .
             But
             now
             ,
             how
             do
             they
             satisfie
             this
             objection
             put
             into
             our
             hands
             by
             the
             Apostle
             himselfe
             ,
             Rom.
             15.
             20.
             
             Do
             they
             set
             themselves
             ,
             as
             is
             meet
             ,
             to
             a
             plain
             and
             direct
             answer
             ?
             Nothing
             lesse
             .
             But
             as
             a
             crafty
             guide
             meaning
             to
             deceive
             his
             inexpert
             passenger
             ,
             leads
             him
             by
             many
             turnings
             ,
             and
             the
             same
             perplexed
             ,
             and
             hard
             to
             find
             ,
             in
             which
             he
             may
             easily
             loose
             his
             aym
             :
             so
             doe
             these
             deceivers
             here
             ,
             and
             
             in
             many
             other
             places
             ,
             in
             stead
             of
             giving
             a
             direct
             answer
             ,
             fetch
             compasse
             about
             ,
             by
             bringing
             in
             by-things
             ,
             some
             true
             ,
             some
             false
             ,
             none
             pertinent
             ,
             in
             which
             the
             weaker
             sort
             of
             Readers
             cannot
             but
             loose
             themselves
             ,
             and
             forget
             the
             force
             of
             the
             Argument
             brought
             .
             And
             by
             this
             means
             they
             rather
             escape
             Arguments
             
             then
             answer
             them
             .
          
           
             The
             discourse
             about
             
               the
               Law
            
             ,
             into
             which
             they
             here
             wander
             ,
             may
             be
             admitted
             ;
             onely
             one
             particular
             greatly
             weighty
             in
             it selfe
             ,
             and
             as
             greatly
             by
             them
             mistaken
             ,
             excepted
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             Adams
             posterity
             ,
             as
             they
             came
             to
             understanding
             ,
             had
             a
             law
             .
             
               And
               again
            
             ,
             the
             law
             is
             given
             to
             a
             man
             when
             he
             comes
             to
             understanding
             ,
             and
             when
             his
             conscience
             gives
             him
             peace
             by
             keeping
             it
             ,
             and
             war
             for
             breaking
             it
             ,
             and
             not
             till
             then
             :
             which
             qualities
             
               (
               say
               they
            
             )
             are
             not
             in
             babes
             :
             for
             they
             discern
             not
             earthly
             things
             ,
             and
             how
             then
             should
             they
             discern
             heavenly
             ,
             &c.
             seeing
             there
             must
             be
             a
             conscience
             ,
             unto
             which
             the
             Law
             is
             given
             ,
             which
             infants
             haue
             not
             .
          
        
         
           
             DEFENCE
             .
          
           
             THis
             errour
             in
             the
             latter
             part
             of
             their
             speech
             ,
             must
             the
             more
             carefully
             be
             observed
             ,
             and
             cleerly
             refuted
             by
             us
             ,
             because
             it
             is
             laid
             down
             as
             the
             ground
             of
             divers
             other
             errours
             ,
             and
             the
             same
             not
             small
             ,
             as
             will
             appear
             hereafter
             .
             Neither
             needs
             there
             in
             truth
             more
             ,
             nor
             can
             there
             be
             any
             thing
             more
             cleere
             against
             them
             ,
             then
             that
             which
             themselvs
             bring
             from
             Rom.
             2
             ,
             their
             words
             are
             ;
             
               The
               law
               is
               written
               in
               the
               hearts
               of
               men
               in
               nature
               ,
            
             
             
               who
               haue
               a
               conscience
               to
               excuse
               them
               ,
               if
               they
               doe
               the
               things
               of
               the
               Law
               ,
            
             &c.
             
             This
             form
             of
             speech
             ,
             used
             by
             the
             Apostle
             of
             the
             Law
             ,
             as
             written
             in
             mens
             hearts
             ,
             is
             borrowed
             from
             Gods
             writing
             the
             Law
             in
             tables
             of
             stone
             ,
             which
             had
             first
             ,
             and
             by
             creation
             ,
             been
             written
             in
             mens
             hearts
             ,
             out
             of
             which
             it
             was
             almost
             quite
             blotted
             by
             sin
             .
             Now
             what
             is
             it
             for
             
               the
               Gentiles
            
             ,
             to
             haue
             
               had
               the
               Law
               written
               in
               their
               hearts
               ,
               in
               or
               by
               nature
               ,
            
             as
             the
             Apostle
             speaks
             ?
             This
             must
             needs
             be
             in
             nature
             created
             :
             for
             in
             nature
             ,
             as
             corrupted
             ,
             there
             is
             no
             writing
             in
             ,
             but
             blotting
             out
             of
             
             the
             Law.
             If
             by
             nature
             created
             ,
             then
             as
             infants
             haue
             this
             nature
             ,
             so
             haue
             they
             this
             naturall
             manuscript
             ,
             or
             writing
             of
             Gods
             hand
             .
             This
             also
             the
             very
             word
             nature
             imports
             ,
             signifying
             that
             which
             is
             born
             with
             a
             man
             ,
             or
             with
             which
             hee
             is
             born
             ;
             comming
             of
             a
             word
             in
             Greek
             that
             signifies
             to
             beget
             ,
             or
             produce
             ,
             as
             parents
             doe
             children
             ,
             and
             each
             living
             creature
             its
             kind
             :
             And
             seeing
             the
             Apostle
             here
             speaks
             of
             a
             Law
             by
             which
             men
             discern
             the
             differences
             between
             right
             and
             wrong
             ;
             good
             and
             evill
             ;
             honest
             and
             dishonest
             ,
             in
             morall
             and
             main
             matters
             ;
             whence
             ,
             and
             with
             what
             hand
             ,
             should
             all
             ,
             and
             every
             man
             and
             woman
             living
             in
             the
             world
             ,
             even
             there
             where
             is
             no
             Law
             otherwise
             written
             or
             preached
             ,
             haue
             this
             law
             and
             conscience
             thus
             written
             in
             their
             breasts
             ,
             saue
             by
             the
             finger
             of
             God
             in
             creation
             ?
             This
             knowledg
             and
             conscience
             being
             the
             remainders
             of
             that
             image
             of
             God
             ,
             in
             which
             all
             men
             ,
             in
             Adam
             were
             made
             .
             By
             all
             which
             it
             appears
             evidently
             ,
             that
             infants
             bring
             into
             the
             world
             with
             them
             this
             law
             of
             nature
             ,
             and
             those
             foot-steps
             of
             Gods
             image
             in
             their
             reasonable
             soules
             ;
             who
             having
             in
             them
             the
             faculties
             of
             understanding
             and
             will
             ,
             cannot
             possible
             be
             devoyd
             of
             all
             law
             for
             the
             ordering
             of
             the
             same
             ;
             to
             wh●ch
             ●aw
             ,
             they
             are
             necessarily
             either
             disposed
             ,
             or
             indispos●d
             ▪
             〈◊〉
             it
             ●●●not
             be
             ,
             that
             the
             reasonable
             faculties
             of
             understanding
             and
             ●●ll
             ,
             ●●
             any
             of
             mankind
             ,
             should
             be
             voyd
             of
             all
             vertuous
             ,
             or
             vitious
             ●●sposition
             ,
             and
             inclination
             at
             least
             ,
             to
             the
             things
             of
             the
             law
             of
             nature
             ,
             that
             is
             of
             God
             ,
             the
             effects
             whereof
             they
             sh●w
             forth
             actually
             in
             their
             time
             .
             And
             this
             truth
             themselues
             ,
             elsewhere
             
             confirm
             undenyably
             ,
             though
             they
             think
             it
             not
             ;
             where
             they
             say
             ,
             that
             
               Adams
               posterity
            
             (
             originally
             ,
             for
             of
             that
             state
             they
             there
             speak
             )
             
               haue
               weak
               natures
               ,
               by
               the
               which
               when
               the
               commandement
               comes
               ,
               they
               cannot
               obey
               .
            
             This
             originall
             weakness
             then
             ,
             is
             a
             contrary
             disposition
             to
             the
             Law
             of
             God
             ,
             and
             to
             that
             which
             they
             were
             created
             :
             else
             it
             could
             not
             hinder
             them
             from
             obeying
             God
             actually
             afterward
             ;
             at
             least
             ,
             internally
             ,
             and
             in
             their
             hearts
             .
             Surely
             nothing
             but
             the
             
               Law
               of
               sin
               is
               contrary
               to
               the
               Law
               of
               God
               ,
               warring
               against
            
             it
             ,
             and
             against
             
               the
               law
               of
               the
               mind
            
             
             agreeing
             with
             it
             ,
             as
             the
             Apostle
             speaketh
             .
          
           
           
             Neither
             follows
             it
             ,
             that
             
               Infants
               haue
               no
               Law
               ,
               because
               they
               haue
               not
               peace
               or
               warre
               of
               conscience
            
             in
             them
             ;
             
               nor
               can
               discern
               of
               earthly
               or
               heavenly
               things
               .
            
             The
             
               shewing
               the
               workes
               of
               the
               Law
               ,
               and
               doing
               the
               things
               contained
               in
               the
               Law
               ,
            
             and
             so
             the
             
               having
               a
               conscience
               excusing
               or
               accusing
            
             for
             the
             contrary
             ,
             as
             the
             Apostle
             speaks
             ,
             are
             not
             simply
             requisite
             for
             the
             having
             of
             the
             Law
             ,
             nor
             for
             being
             conformable
             to
             it
             ,
             but
             for
             the
             actuall
             obedience
             therunto
             ,
             in
             particular
             actions
             .
             Persons
             are
             in
             three
             respects
             conformable
             to
             the
             law
             of
             God
             ;
             first
             ,
             in
             habite
             ,
             and
             so
             a
             godly
             man
             is
             a
             godly
             man
             ,
             and
             conformable
             to
             Gods
             law
             when
             hee
             sleepeth
             ;
             secondly
             ,
             in
             disposition
             or
             inclination
             ,
             and
             so
             infants
             considered
             ,
             either
             in
             state
             of
             creation
             ,
             or
             regeneration
             ,
             are
             conformable
             thereunto
             ;
             thirdly
             ,
             in
             performance
             of
             particular
             acts
             of
             obedience
             ,
             by
             men
             of
             discretion
             ,
             for
             which
             the
             conscience
             excuseth
             and
             accuseth
             for
             the
             contrary
             .
             As
             well
             may
             these
             men
             deny
             ,
             that
             infants
             are
             reasonable
             creatures
             ,
             as
             that
             they
             are
             lawlesse
             .
             They
             can
             perform
             the
             works
             of
             neither
             ;
             but
             haue
             the
             faculties
             and
             dispositions
             of
             ,
             and
             to
             both
             ,
             which
             in
             time
             ,
             and
             in
             their
             effects
             they
             manifest
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               IN
               the
               next
               places
               follows
               their
               promised
               proofs
               ,
               that
            
             Christ
             
             hath
             been
             ,
             and
             still
             is
             offered
             to
             all
             that
             haue
             sinned
             ,
             and
             that
             they
             haue
             put
             him
             away
             ,
             
               and
               that
            
             the
             fault
             is
             their
             own
             ,
             and
             condemnation
             from
             themselvs
             ;
             and
             Good
             freed
             from
             partiality
             .
          
        
         
           
             DEFENCE
             .
          
           
             BElike
             then
             ,
             if
             God
             shew
             that
             mercy
             to
             one
             in
             calling
             him
             to
             his
             grace
             in
             Christ
             ,
             which
             hee
             doth
             not
             to
             another
             ,
             it
             is
             partiality
             with
             them
             :
             from
             which
             ,
             to
             free
             him
             they
             take
             this
             pains
             ,
             as
             if
             the
             Lord
             stood
             in
             need
             of
             their
             patronage
             ;
             wheras
             in
             truth
             ,
             they
             but
             
               forge
               lies
               for
               God
            
             ,
             as
             Iobs
             friends
             did
             ,
             and
             
               talk
               deceitfully
               for
               him
            
             .
             Let
             us
             consider
             of
             their
             proofs
             ,
             admitting
             of
             such
             as
             haue
             in
             them
             either
             apparant
             truth
             ,
             or
             probability
             ,
             and
             reproving
             the
             rest
             as
             there
             is
             cause
             .
          
           
             And
             first
             they
             erre
             ,
             in
             saying
             ,
             that
             
               the
               generation
               of
               Adam
            
             
             
               and
               Eve
               took
               notice
               of
               Christ
               ,
               as
               they
               took
               notice
               of
               their
               sin
               ▪
            
             seeing
             the
             notice
             of
             sin
             ;
             specially
             of
             that
             which
             is
             more
             grosse
             ,
             is
             naturall
             ,
             and
             the
             
               effect
               of
               the
               law
               of
               nature
               written
               in
            
             all
             mens
             
             hearts
             ;
             whereas
             the
             notice
             of
             Christ
             ,
             is
             by
             supernaturall
             revelation
             .
          
           
             The
             like
             vain
             presumption
             ,
             and
             apparant
             falsifying
             ,
             is
             in
             the
             words
             following
             ,
             that
             
               all
               the
               sonns
               of
               Noah
               could
               doe
               no
               lesse
               ,
               but
               take
               knowledg
               of
               Christ
               ,
               to
               convey
               it
               by
               tradition
               to
               all
               their
               generations
               .
            
             If
             it
             be
             meant
             ,
             that
             indeed
             they
             did
             so
             .
             How
             many
             1000
             thousands
             are
             there
             at
             this
             day
             ,
             which
             never
             so
             much
             as
             heard
             of
             Christ
             ,
             at
             least
             ,
             as
             God
             and
             man
             ;
             and
             Redeemer
             of
             mankind
             by
             his
             death
             ?
          
           
             For
             this
             their
             presumption
             of
             the
             ages
             before
             Christs
             coming
             in
             the
             flesh
             ,
             they
             bring
             not
             any
             shew
             of
             reason
             ,
             or
             testimony
             ,
             divine
             or
             human
             .
             Onely
             they
             alledg
             the
             
               sacrifices
               of
               the
               Gentiles
            
             ,
             which
             (
             say
             they
             )
             
               they
               either
               had
               from
               their
               ancestors
               ,
               in
               their
               generations
               ;
               or
               as
               being
               moved
               by
               a
               troubled
               conscience
               ,
               which
               must
               be
               quieted
               by
               sacrifice
               .
            
             And
             
               these
               sacrifices
            
             ,
             they
             tell
             us
             ,
             
               were
               remembrances
               of
               Christ
               ,
               and
               kinds
               of
               acknowledgings
               of
               him
            
             ;
             though
             in
             the
             end
             ,
             they
             account
             them
             no
             better
             then
             
               remembrances
               of
               a
               false
               Christ
               in
               stead
               of
               him
               .
            
          
           
             As
             their
             opinion
             is
             not
             unprobable
             ,
             touching
             the
             generall
             beginnings
             of
             the
             Gentiles
             sacrifices
             ;
             so
             considering
             them
             in
             their
             particulars
             ,
             their
             own
             words
             will
             judge
             them
             guilty
             of
             grosse
             errour
             in
             instancing
             them
             ,
             as
             they
             doe
             .
             The
             question
             is
             ,
             of
             
               Gods
               offering
               of
               the
               means
               of
               salvation
               to
               all
               ,
               even
               to
               the
               very
               Heathens
               before
               Christs
               coming
               in
               the
               flesh
               :
            
             Their
             proofe
             for
             the
             affirmatiue
             ,
             is
             ,
             the
             sacrifices
             which
             the
             Gentiles
             had
             ;
             which
             yet
             they
             grant
             to
             haue
             been
             
               remembrances
               ,
               and
               acknowledgments
               of
               a
               false
               Christ.
            
             And
             are
             remembrances
             of
             a
             false
             Christ
             means
             of
             salvation
             ?
             Is
             there
             
               any
               other
               name
               under
               heaven
               by
               which
               men
               are
               saved
               ,
               then
               by
               the
               name
               of
            
             (
             the
             true
             
             Christ
             )
             Iesus
             the
             Son
             of
             God
             ,
             
               crucified
               by
               the
               Iews
               ,
               and
               raised
               again
               by
               God
               from
               the
               dead
               ?
            
             If
             the
             remembrances
             of
             a
             false
             Christ
             be
             means
             of
             salvation
             ,
             then
             is
             salvation
             had
             by
             a
             false
             Christ.
             The
             Apostle
             maketh
             
               the
               sacrifices
               of
               the
               Gentiles
            
             ,
             
             means
             of
             
               fellowship
               with
               devils
            
             ;
             these
             men
             make
             them
             means
             
             of
             fellowship
             with
             God
             :
             The
             Apostle
             teacheth
             ,
             that
             they
             cannot
             stand
             with
             the
             remembrances
             of
             Christs
             body
             and
             bloud
             ,
             the
             
               cup
               of
               the
               Lord
            
             ,
             and
             
               the
               Lords
               Table
            
             ;
             these
             men
             make
             them
             the
             same
             in
             effect
             ,
             and
             remembrances
             of
             Christ.
             The
             Apostle
             means
             of
             
               provoking
               the
               Lord
               to
               anger
            
             ,
             and
             so
             of
             condemnation
             ;
             they
             ,
             means
             of
             pacifying
             God
             ,
             and
             of
             saving
             men
             .
             Else
             where
             ,
             these
             men
             in
             their
             hote
             zeal
             ,
             will
             haue
             all
             ,
             
             
               even
               the
               most
               zealous
               Ministers
               in
               the
               Church
               of
               England
               ,
               preach
               and
               pray
               ,
            
             and
             doe
             all
             other
             things
             
               by
               none
               other
               spirit
               ,
               but
               the
               spirit
               of
               the
               man
               of
               sin
               ,
            
             and
             that
             all
             the
             effects
             of
             their
             so
             preaching
             and
             praying
             is
             ,
             
               but
               the
               false
               enlightning
               and
               heat
               of
               a
            
             
             
               false
               spirit
            
             .
             And
             yet
             here
             ,
             in
             their
             hote
             charity
             towards
             the
             heathen
             ,
             they
             will
             haue
             their
             sacrifices
             ,
             in
             which
             
               they
               offer
               to
            
             
             
               devils
               ,
               and
               not
               to
               God
            
             ;
             yea
             ,
             those
             in
             which
             they
             
               sacrificed
               their
               sonns
               and
               daughters
               unto
               them
               ,
            
             and
             that
             as
             histories
             mention
             by
             the
             devils
             speciall
             direction
             in
             his
             Oracles
             ;
             these
             they
             will
             haue
             
               means
               of
               salvation
            
             ,
             by
             which
             God
             cals
             
               his
               guests
               to
               the
               marriage
               of
               his
               Sonne
               ,
            
             and
             as
             a
             good
             Phisit
             on
             ,
             
               offers
               to
               heal
               the
               fick
               of
               sin
               .
            
             Thus
             t●ansforming
             God
             into
             the
             devill
             ;
             the
             true
             Christ
             into
             a
             false
             ,
             the
             Gospell
             into
             heynous
             Idolatry
             ;
             and
             the
             means
             of
             salvation
             into
             the
             high
             way
             ,
             and
             most
             effectual
             cause
             of
             utter
             p●●d●tion
             .
          
           
             To
             conclud●
             this
             point
             .
             If
             in
             Religion
             ,
             that
             which
             is
             false
             be
             none
             ,
             (
             which
             elsewhere
             they
             make
             the
             ground
             of
             their
             rebaptizing
             )
             how
             had
             or
             haue
             the
             Heathens
             any
             means
             of
             salvation
             ,
             which
             haue
             only
             the
             means
             of
             knowing
             ,
             and
             acknowledging
             a
             false
             Christ
             ?
          
           
             For
             the
             time
             
               since
               Christs
               coming
               in
               the
               flesh
               ,
            
             their
             first
             p●oof
             
             is
             Luk.
             3.
             6
             ,
             
               All
               flesh
               shall
               see
               the
               salvation
               of
               our
               God
               :
            
             But
             I
             demand
             ,
             of
             what
             sight
             of
             Christ
             Iohn
             here
             speaketh
             ?
             Not
             of
             bodily
             ,
             without
             doubt
             ;
             neither
             availed
             it
             them
             ,
             if
             he
             did
             .
             Of
             spirituall
             then
             .
             But
             so
             to
             see
             ,
             is
             to
             enjoy
             ,
             as
             Ioh.
             3.
             35
             ,
             Psal.
             69.
             49
             ,
             &
             99.
             15
             ,
             1
             Ioh.
             3.
             6.
             
             Neither
             doth
             the
             bare
             offering
             suffice
             to
             giue
             sight
             of
             Christ
             and
             of
             salvation
             by
             him
             ,
             except
             there
             be
             withall
             an
             opening
             of
             their
             eyes
             to
             whom
             he
             
             is
             offered
             ,
             so
             as
             they
             discern
             ,
             and
             acknowledge
             him
             and
             his
             salvation
             ,
             in
             the
             means
             so
             offering
             him
             ,
             to
             wit
             ,
             the
             Gospell
             .
             But
             to
             let
             passe
             them
             that
             never
             heard
             of
             Christ
             ,
             how
             many
             are
             there
             that
             
               understand
               not
               the
               Gospell
            
             preached
             to
             them
             ;
             yea
             ,
             
             to
             whom
             it
             is
             meer
             foolishnes
             ?
             And
             how
             doe
             these
             see
             the
             salvation
             of
             God
             in
             Christ
             ?
             The
             meaning
             then
             of
             the
             words
             is
             ,
             that
             the
             Gentiles
             indefinitely
             ,
             as
             well
             as
             the
             Iews
             ,
             and
             in
             greater
             number
             then
             they
             ,
             should
             beleev
             in
             Christ
             to
             salvation
             .
             By
             
               all
               Nations
            
             is
             meant
             ,
             as
             we
             haue
             formerly
             shewed
             ,
             not
             every
             particular
             Nation
             without
             exception
             ,
             much
             lesse
             every
             particular
             person
             ,
             but
             commonly
             the
             Gentiles
             with
             the
             Iews
             .
             The
             
               Sun
               and
               Moon
               teaching
               God
            
             ,
             was
             as
             well
             before
             ,
             as
             since
             Christ
             ,
             but
             never
             taught
             Christ
             the
             Mediator
             ,
             but
             onely
             God
             the
             Creator
             ,
             and
             governour
             of
             the
             world
             .
             Neither
             is
             
               the
               Gospell
            
             ,
             which
             is
             not
             known
             but
             by
             supernaturall
             
               revelation
               of
               the
               spirit
            
             ,
             so
             
               common
               as
               the
               Law
            
             ,
             which
             is
             naturall
             and
             written
             
             by
             creation
             in
             the
             heart
             of
             every
             man.
             Neither
             should
             it
             be
             
               a
               fault
            
             ,
             if
             
               God
               offered
               not
               Christ
               to
               all
               ,
            
             as
             they
             most
             absurdly
             insinuate
             .
             
             He
             ows
             not
             the
             offering
             of
             him
             to
             any
             ,
             more
             then
             the
             giving
             of
             him
             for
             any
             .
             All
             is
             of
             mercy
             ,
             and
             therfore
             no
             fault
             ,
             but
             justice
             onely
             where
             no
             such
             offer
             is
             .
          
           
             Where
             they
             affirm
             afterwards
             ,
             and
             truely
             ,
             that
             
               some
               to
               whom
            
             
             
               Christ
               is
               offered
               ,
               put
               him
               away
               quite
               ,
               as
               Iews
               ,
               and
               Turks
               .
            
             I
             demand
             ,
             how
             then
             they
             keep
             and
             practise
             any
             remembrances
             of
             him
             ,
             or
             make
             any
             acknowledging
             of
             him
             ,
             which
             even
             now
             they
             affirmed
             every
             man
             in
             the
             world
             to
             doe
             ?
             Or
             if
             the
             fathers
             
               put
               him
               quite
               away
            
             ,
             how
             can
             the
             children
             haue
             ,
             or
             make
             any
             remembrance
             ,
             or
             acknowledgment
             of
             him
             ,
             having
             no
             new
             offer
             of
             him
             ?
             Can
             that
             which
             is
             
               quite
               put
               away
            
             be
             still
             continued
             ?
          
           
             That
             Christ
             
               might
               haue
               been
               manifested
               to
               every
               particular
               person
               whatsoever
               ,
            
             to
             wit
             ,
             if
             God
             had
             so
             pleased
             ;
             is
             true
             :
             but
             both
             besides
             the
             question
             ,
             which
             is
             not
             ,
             what
             God
             might
             haue
             done
             ,
             or
             doth
             ,
             but
             what
             hee
             hath
             done
             ,
             or
             doth
             ;
             and
             also
             against
             themselvs
             ;
             for
             to
             say
             ,
             God
             might
             haue
             done
             a
             thing
             ,
             is
             to
             insinuate
             that
             he
             hath
             not
             done
             it
             .
          
           
             In
             adding
             ,
             that
             if
             the
             
               means
               of
               salvation
               haue
               not
               been
               offered
            
             
             
             
               to
               every
               particular
               soule
               of
               reason
               ,
               and
               understanding
               ,
               the
               Scriptures
               are
               not
               true
               ,
            
             they
             are
             like
             themselvs
             ;
             but
             the
             Scriptures
             are
             true
             ,
             and
             their
             glosse
             upon
             them
             false
             .
             
               God
               is
               true
               ,
               and
               all
               men
               lyars
            
             ;
             even
             such
             as
             
               tell
               a
               lye
               for
               God
            
             ,
             as
             they
             doe
             ,
             whom
             
               God
               will
               reproov
            
             therefore
             .
          
           
             The
             two
             last
             kinds
             of
             their
             proofs
             are
             strange
             ,
             and
             either
             brought
             by
             them
             in
             cunning
             ,
             to
             deceiv
             the
             undiscerning
             Reader
             ;
             with
             the
             truth
             in
             it selfe
             ,
             but
             nothing
             to
             the
             ma●n
             purpose
             ,
             yea
             plain
             against
             it
             ;
             or
             in
             weaknesse
             and
             want
             of
             judgment
             in
             themselvs
             to
             discern
             what
             makes
             for
             them
             and
             what
             against
             them
             .
             Let
             us
             consider
             the
             particulars
             .
          
           
             They
             professe
             and
             promise
             proof
             ,
             that
             
               Christ
               hath
               been
               offered
            
             
             
               in
               mercy
               to
               every
               particular
               man
            
             (
             to
             whom
             
               the
               Law
            
             ,
             either
             written
             in
             mens
             hearts
             ,
             or
             in
             tables
             of
             stone
             hath
             come
             )
             
               for
               reconciliation
            
             :
             But
             in
             steed
             hereof
             (
             as
             Balaam
             blessed
             when
             he
             meant
             to
             curse
             )
             they
             both
             affirm
             and
             prov
             the
             plain
             contrary
             ,
             and
             that
             God
             hath
             not
             vouchsafed
             this
             mercy
             to
             many
             ,
             but
             in
             just
             judgment
             hath
             kept
             it
             from
             them
             .
             Sundry
             true
             grounds
             they
             here
             lay
             down
             ,
             and
             prove
             ;
             to
             which
             we
             willingly
             assent
             :
             as
             first
             ,
             that
             God
             
               by
               creating
               the
               heaven
               and
               earth
               ,
            
             and
             by
             
               their
               teachings
               ,
               sends
               men
               to
               seek
               out
               the
               worke-master
               .
            
             This
             we
             grant
             ;
             
             and
             that
             the
             Heathens
             should
             by
             this
             light
             (
             not
             of
             Christ
             to
             salvation
             ,
             of
             which
             our
             question
             is
             ,
             but
             )
             of
             
               Gods
               power
               and
            
             
             
               Godhead
               ,
               haue
               gr●ped
               after
               God
               ,
            
             and
             the
             further
             revelation
             of
             h●s
             will
             :
             as
             he
             that
             lying
             in
             a
             dungeon
             ,
             sees
             some
             little
             glimpse
             of
             light
             ,
             and
             groaps
             aft●r
             it
             ,
             by
             the
             wall
             ,
             hoping
             to
             come
             in
             time
             to
             some
             dore
             or
             window
             .
             A
             second
             is
             ,
             that
             
               the
               terrours
               of
               conscience
               accusing
               them
               for
               sin
               ,
               should
               haue
               caused
               them
               to
               seek
               after
               God
               with
               earnestnesse
               ,
               for
               reconciliation
               .
            
             And
             to
             this
             ,
             we
             assent
             also
             .
             A
             third
             is
             ,
             that
             it
             is
             
               not
               Gods
               fault
               ,
               but
               their
               own
               ,
            
             that
             they
             
               are
               ignorant
               of
               the
               means
               of
               reconciliation
               and
               salvation
               .
            
             And
             of
             this
             also
             we
             are
             perswaded
             ,
             as
             they
             ,
             so
             far
             as
             there
             is
             a
             fault
             .
             But
             now
             what
             did
             those
             Heathens
             in
             this
             case
             ?
             
               They
               became
               vain
               in
               their
               thoughts
               ,
               and
               their
               foolish
               hearts
               were
               full
               of
               darkenesse
               ,
            
             so
             as
             they
             
               turned
               the
               glory
               of
               the
               incorruptible
               God
               to
               Idols
               :
               satisfying
               themselvs
               in
               their
               own
               inventions
               :
            
             And
             this
             also
             ,
             
             as
             consonant
             to
             the
             Scriptures
             ,
             we
             willingly
             admit
             of
             ?
             And
             what
             then
             ?
             
               God
               for
               this
            
             (
             say
             they
             )
             
               delivered
               them
               up
               to
               a
               reprobate
               minde
               ,
               that
               they
               never
               knew
               more
               :
            
             for
             ,
             
               what
               should
               he
               that
               is
               not
               faithfull
               in
               a
               little
               ,
               be
               trusted
               with
               more
               ?
               Luk.
            
             16.
             10
             ,
             
               and
               gaue
               them
               up
               to
               their
               own
               hearts
               lusts
               ,
            
             and
             
               so
               they
               became
               past
               feeling
            
             .
             And
             to
             consent
             with
             them
             herein
             also
             ,
             the
             Scriptures
             leade
             us
             very
             directly
             .
             But
             what
             now
             follows
             of
             all
             this
             for
             conclusion
             ?
             Namely
             ,
             that
             
               all
               Nations
               ,
               Citties
               ,
               houses
               ,
            
             &c.
             that
             is
             ,
             every
             
             
               particular
               man
               ,
               and
               woman
               ,
               hath
               had
               the
               mercy
               of
               God
               in
               the
               offer
               of
               Christ
               affoarded
               them
               ;
               that
               all
               were
               bidden
               to
               the
               marriage
               .
            
             Nay
             ,
             the
             plain
             contrary
             ;
             and
             that
             all
             were
             not
             bidden
             :
             but
             that
             many
             in
             stead
             of
             this
             mercy
             to
             be
             bidden
             ,
             were
             in
             justice
             left
             to
             themselvs
             ,
             and
             given
             up
             to
             their
             own
             vain
             imaginations
             ;
             the
             Lord
             
               suffering
               all
               the
               Nations
               to
               walk
               in
               their
               own
               waies
               ,
            
             as
             
             the
             Apostle
             saith
             ,
             and
             refusing
             (
             as
             themselvs
             confesse
             )
             
               to
               trust
               them
               with
               much
               ,
               which
               had
               not
               been
               faithfull
               in
               a
               little
               ,
            
             so
             as
             
               they
               never
               knew
               more
            
             .
             And
             whereas
             they
             cunningly
             shuffle
             in
             ,
             now
             and
             then
             ,
             that
             
               men
               might
               haue
               had
               Christ
               given
               unto
               them
               ,
            
             or
             
               offered
               them
            
             ,
             and
             that
             
               Christ
               might
               haue
               been
               manifested
               to
               every
               one
               if
               they
               had
               would
            
             (
             how
             congruously
             to
             the
             Scriptures
             they
             speak
             therein
             we
             now
             dispute
             not
             )
             is
             not
             onely
             besides
             the
             matter
             in
             controversie
             ;
             which
             is
             ,
             what
             was
             ,
             and
             is
             ,
             and
             not
             what
             might
             haue
             been
             done
             ;
             but
             to
             their
             own
             prejudice
             ,
             feeing
             that
             which
             onely
             might
             haue
             been
             ,
             is
             not
             ,
             specially
             that
             bar
             being
             put
             by
             mens
             own
             default
             ,
             which
             effectually
             hinders
             the
             being
             of
             it
             ,
             as
             in
             this
             case
             .
          
           
             Having
             thus
             shewed
             that
             these
             men
             either
             fight
             busily
             with
             their
             own
             shadows
             ,
             in
             proving
             at
             large
             things
             never
             called
             into
             question
             by
             us
             ;
             or
             may
             easily
             haue
             their
             weapons
             turned
             upon
             themselvs
             ,
             in
             the
             main
             matter
             :
             I
             will
             even
             now
             proceed
             ,
             after
             that
             I
             haue
             briefly
             observed
             some
             particular
             mistakings
             by
             them
             .
             And
             first
             ,
             they
             both
             add
             to
             the
             Text
             ,
             and
             err
             in
             applying
             that
             which
             is
             written
             ,
             Rom.
             11.
             32.
             
             The
             Scripture
             is
             ,
             
               God
               hath
               concluded
               them
               all
               in
               unbeliefe
               ,
               that
               he
               might
               haue
               mercie
               upon
               all
               ,
            
             they
             add
             ,
             of
             their
             own
             ,
             
               every
               person
            
             :
             whereas
             the
             Apostle
             neither
             speaks
             of
             every
             person
             ;
             but
             onely
             of
             the
             
             Gentiles
             indefinitely
             at
             one
             time
             ,
             and
             of
             the
             Iews
             at
             another
             ,
             which
             he
             there
             opposeth
             the
             one
             to
             the
             other
             :
             neither
             speaks
             he
             of
             the
             offering
             of
             grace
             and
             mercy
             onely
             ,
             as
             they
             deem
             ;
             but
             of
             the
             actuall
             conferring
             of
             it
             upon
             all
             ,
             of
             whom
             there
             he
             speaks
             ,
             who
             beleeved
             and
             
               obtained
               mercy
            
             ;
             the
             other
             remaining
             
               in
               unbeleef
            
             .
             And
             this
             ,
             both
             the
             drift
             and
             words
             of
             the
             place
             expresly
             manifest
             ,
             v.
             30.
             31.
             32.
             
             Neither
             doth
             that
             other
             place
             alledged
             ,
             Tit.
             2.
             11
             ,
             speak
             of
             all
             ,
             and
             every
             particular
             person
             ,
             but
             of
             persons
             of
             all
             sorts
             ,
             servants
             as
             well
             as
             masters
             ,
             or
             any
             others
             .
             The
             Apostle
             v.
             9
             ,
             &
             10
             ,
             provokes
             beleeving
             servants
             to
             
               obedience
               to
               their
               masters
            
             ;
             rend●ing
             this
             reason
             of
             encouragement
             ,
             v.
             11
             ,
             
               for
               the
               grace
               of
               God
               which
               bringeth
               salvation
               unto
               all
               ,
               hath
               appeared
               ,
            
             as
             if
             he
             should
             say
             ,
             that
             even
             they
             ,
             though
             poor
             bond-slaves
             ,
             if
             they
             continued
             in
             faith
             ,
             and
             faithfull
             obedience
             ,
             should
             haue
             their
             part
             in
             the
             salvation
             of
             God
             ,
             as
             well
             as
             any
             others
             .
             Secondly
             ,
             as
             I
             will
             not
             simply
             deny
             ,
             that
             
               God
               punished
               the
               Heathens
               other
               sins
               with
               the
               want
               of
               preaching
               Christ
               unto
               them
            
             ;
             so
             is
             it
             certain
             ,
             that
             greater
             sinners
             ,
             and
             deeplyer
             drowned
             both
             in
             idolatry
             ,
             and
             other
             lusts
             ,
             none
             in
             the
             world
             were
             ,
             then
             the
             
               Corinthians
               ,
               Athenians
               ,
               Ephesians
            
             ,
             and
             others
             to
             whom
             Christ
             was
             preached
             ,
             and
             faith
             thereby
             given
             to
             many
             unto
             salvation
             .
             The
             Lord
             tels
             the
             Prophet
             ,
             that
             
               though
               the
               house
               of
               Israel
               ,
               to
               whom
               he
               was
               sent
               ,
               would
               not
            
             
             
               hear
               ,
               yet
               if
               he
               had
               sent
               him
               to
               the
               Heathens
               ,
               surely
               they
               would
               haue
               heard
               him
               :
            
             So
             the
             Lord
             Iesus
             
               upbraids
               the
               cities
               of
               Chorah
            
             ,
             
             
               Bethsaida
               ,
               and
               Capernaum
            
             ,
             where
             he
             both
             preached
             ,
             and
             
               wrought
               most
               of
               his
               mighty
               works
               ,
            
             that
             they
             were
             deeper
             in
             the
             contempt
             of
             God
             ,
             and
             further
             from
             all
             disposition
             to
             use
             aright
             the
             means
             of
             salvation
             ,
             then
             the
             Heathenish
             Cities
             of
             Tyre
             and
             S●don
             ,
             yea
             ,
             of
             Sodom
             it selfe
             :
             unto
             whom
             yet
             he
             vouchsafed
             not
             the
             means
             of
             repentance
             ,
             and
             revelation
             of
             grace
             ,
             which
             he
             did
             to
             the
             former
             .
             By
             which
             ,
             it
             doth
             appear
             ,
             that
             the
             Lord
             doth
             not
             observ
             the
             order
             prescribed
             unto
             him
             by
             these
             men
             ,
             for
             the
             dispensing
             of
             his
             favours
             this
             way
             ,
             in
             
               trusting
               them
               with
               most
               ,
               who
               are
               of
               their
               faithfull
               in
               a
               little
            
             ;
             (
             that
             is
             ,
             wholly
             faithlesse
             indeed
             ;
             )
             but
             
               as
               the
               wind
               blows
               where
               it
               lists
               ,
            
             so
             
             
             doth
             he
             by
             the
             sweet
             gusts
             of
             his
             Gospell
             ,
             and
             
               spirit
               ,
               according
            
             
             
               to
               the
               good
               pleasure
               of
               his
               own
               will
               ,
            
             (
             and
             not
             according
             to
             the
             good
             pleasure
             of
             mens
             will
             ,
             in
             their
             use
             of
             naturall
             light
             and
             conscience
             )
             dispense
             supernaturall
             grace
             ,
             both
             for
             means
             ,
             and
             efficacy
             .
             Lastly
             ,
             as
             they
             here
             contradict
             their
             main
             
             ground
             of
             universall
             calling
             ,
             in
             supposing
             some
             Nation
             to
             haue
             
               no
               means
            
             of
             knowing
             Christ
             :
             so
             I
             would
             learn
             of
             them
             ,
             how
             
               the
               Gentiles
            
             (
             wholly
             voyd
             of
             faith
             )
             
               could
               rightly
               examine
               all
               things
            
             ,
             touching
             the
             
               offence
               of
               God
            
             ,
             an
             
               accusing
               conscience
            
             ,
             and
             the
             
               satisfying
               of
               Gods
               justice
            
             ,
             as
             they
             would
             haue
             them
             :
             or
             in
             so
             doing
             ,
             could
             promise
             to
             themselvs
             
               the
               revelation
               of
               Christ
               by
               one
               means
               or
               other
               ,
            
             as
             they
             liberally
             undertake
             for
             them
             ?
             They
             tell
             us
             ,
             
               He
               that
               seeks
               shall
               find
            
             ,
             Math.
             7.
             
             But
             we
             answer
             them
             ,
             that
             Christ
             there
             speaks
             not
             of
             a
             seeking
             by
             blind
             ,
             and
             unbeleeving
             Gentiles
             ,
             but
             by
             his
             faithfull
             Disciples
             .
             
          
           
             Now
             ,
             albeit
             the
             eternall
             and
             unchangeable
             election
             of
             God
             doe
             not
             manifest
             it selfe
             ,
             in
             time
             ,
             in
             the
             bare
             outward
             calling
             of
             the
             so
             elected
             ,
             common
             to
             many
             others
             with
             them
             ;
             but
             as
             the
             same
             hath
             joyned
             with
             it
             the
             effectuall
             work
             of
             true
             faith
             and
             repentance
             in
             the
             heart
             ,
             peculiar
             to
             them
             alone
             :
             Yet
             seeing
             these
             adversaries
             labour
             upon
             presumption
             of
             an
             universall
             grace
             offered
             to
             all
             in
             the
             preaching
             of
             the
             Gospell
             ,
             to
             establish
             an
             uniuersall
             election
             of
             all
             ,
             (
             that
             is
             ,
             in
             truth
             ,
             to
             overthrow
             all
             election
             )
             I
             will
             here
             annex
             ,
             to
             the
             things
             formerly
             laid
             down
             ,
             two
             or
             three
             plain
             testimonies
             for
             th●●
             further
             conviction
             .
             The
             first
             ●s
             from
             the
             Psalm
             :
             
               He
               shewed
               his
               word
            
             
             
               unto
               Iacob
               ,
               his
               statutes
               and
               his
               judgements
               unto
               Israel
               :
               He
               hath
               not
               dealt
               so
               with
               any
               Nation
               ,
               and
               as
               for
               judgements
               ,
               they
               haue
               not
               known
               them
               .
            
             The
             Heathens
             therfore
             (
             if
             we
             will
             giue
             credit
             to
             the
             word
             of
             God
             had
             not
             the
             knowledg
             of
             Gods
             word
             ,
             &
             so
             not
             of
             the
             Gospel
             ,
             which
             is
             most
             hidden
             ,
             as
             being
             of
             supernatural
             revelation
             onely
             .
             Of
             the
             same
             Gentiles
             the
             Apostle
             testifieth
             ,
             that
             
               God
               in
               times
               past
               suffered
            
             them
             
               all
               to
               walk
               in
               their
               own
               wayes
               :
            
             that
             is
             ,
             did
             not
             manifest
             Christ
             unto
             them
             for
             faith
             in
             
             his
             bloud
             ,
             and
             repentance
             through
             him
             ,
             but
             onely
             his
             power
             
             and
             
               God-head
               ,
               giving
               them
               rain
               from
               heaven
               ,
            
             and
             other
             bodily
             
             blessings
             to
             witnesse
             the
             same
             .
             With
             this
             accords
             that
             elswhere
             :
             
               The
               times
               of
               this
               ignorance
            
             (
             which
             had
             been
             amongst
             
             the
             Gentiles
             before
             Christ
             )
             
               God
               regarded
               not
            
             ,
             or
             winked
             at
             :
             
               but
               now
               commandeth
               all
               men
               every
               where
            
             (
             as
             well
             Gentiles
             as
             Iewes
             )
             
               to
               repent
            
             .
             The
             Apostle
             opposeth
             the
             time
             now
             ,
             in
             which
             he
             preached
             ,
             to
             the
             former
             times
             :
             and
             shews
             that
             God
             now
             ,
             and
             not
             in
             times
             past
             ,
             called
             all
             to
             repentance
             by
             the
             preaching
             of
             the
             word
             .
             To
             conclude
             ,
             the
             same
             Apostle
             expresly
             teacheth
             ,
             that
             there
             is
             
               no
               salvation
               but
               by
               beleeving
               in
               the
            
             
             
               name
               of
               the
               Lord
               Iesus
               ,
               by
               the
               preaching
               of
               the
               word
               and
               Gospell
               ,
               by
               preachers
               sent
               of
               God
               ,
            
             for
             that
             end
             .
             But
             now
             for
             any
             to
             say
             ,
             that
             every
             particular
             person
             in
             the
             world
             hath
             had
             ,
             or
             hath
             the
             word
             of
             the
             Gospell
             preached
             unto
             him
             by
             a
             preacher
             sent
             of
             God
             for
             that
             purpose
             ,
             were
             an
             assertion
             of
             him
             whose
             impudencie
             better
             deserved
             a
             club
             ,
             then
             any
             grounds
             that
             possibly
             he
             could
             lay
             ,
             a
             refutation
             ;
             considering
             both
             the
             infallible
             experience
             of
             all
             ages
             ,
             and
             testimony
             of
             scripture
             to
             the
             contrary
             ,
             
             and
             that
             there
             were
             places
             even
             in
             the
             latter
             end
             of
             
               the
               last
               Apostles
               time
               ,
               where
               Christ
               had
               not
               been
               named
               ,
               nor
               spoken
               of
               .
            
          
           
             Next
             follows
             to
             be
             examined
             their
             exposition
             upon
             Rom.
             
             9
             ,
             in
             the
             introduction
             whereunto
             ▪
             they
             mingle
             truth
             with
             errour
             .
             They
             deal
             craftily
             in
             bearing
             the
             Reader
             in
             hand
             ,
             that
             
               the
               disputation
               of
               Paul
            
             herein
             is
             hard
             ,
             and
             the
             matter
             
               darkly
               handled
            
             ,
             that
             so
             they
             may
             turn
             the
             thoughts
             of
             the
             Reader
             from
             it
             ;
             or
             at
             least
             dim
             them
             with
             prejudice
             against
             that
             plain
             and
             evident
             truth
             of
             Gods
             free
             election
             ,
             and
             reprobation
             joyned
             therewith
             ;
             Both
             which
             things
             he
             sets
             down
             most
             clearly
             (
             though
             the
             reason
             of
             the
             Lords
             different
             dealing
             towards
             them
             ,
             that
             are
             in
             themselves
             alike
             ,
             he
             makes
             unsearchable
             ,
             and
             determines
             in
             the
             free
             purpose
             of
             his
             will
             )
             if
             men
             did
             not
             trouble
             the
             pure
             and
             cleare
             water
             of
             Gods
             sanctuary
             with
             the
             foul
             feet
             of
             their
             corrupt
             glosse
             .
             They
             also
             erre
             in
             makeing
             
               this
               one
               of
               the
               places
               in
               Pauls
               Epistles
               ,
               of
               which
               the
               Apostle
               Peter
               speaketh
               ,
            
             2.
             
             Pet.
             3.
             16.
             
             Peter
             doth
             not
             say
             ,
             neither
             wil
             the
             Greek
             text
             beare
             it
             ,
             that
             there
             are
             things
             
               hard
               in
               Pauls
               Epistles
            
             ;
             
             but
             that
             in
             
               those
               matters
            
             in
             his
             Epistles
             (
             to
             wit
             ,
             about
             the
             day
             of
             the
             
               Lords
               comming
            
             ,
             and
             
               the
               dissolution
               of
               the
               heavens
               and
               elements
               ,
               and
               the
               new
               heavens
               and
               new
               earth
               promised
            
             )
             were
             
               things
               hard
               to
               understand
               ,
               &c.
               
            
             Their
             perverting
             of
             the
             Scriptures
             ,
             (
             which
             they
             lay
             to
             the
             charge
             of
             others
             )
             both
             in
             the
             Epistles
             of
             Peter
             and
             Paul
             ,
             and
             every
             where
             else
             ,
             wee
             haue
             formerly
             disclosed
             .
             Neither
             do
             we
             affirm
             ,
             as
             they
             here
             charge
             us
             ,
             that
             
               God
               reprobates
            
             either
             
               the
               greatest
               number
            
             ,
             or
             any
             ,
             as
             they
             understand
             ,
             and
             elsewhere
             expound
             themselves
             ,
             that
             is
             ,
             
               predestinates
               them
               to
               condemnation
               without
               any
               condition
               .
            
             Hee
             predestinates
             
             none
             to
             condemnation
             ;
             or
             which
             is
             all
             one
             purpose
             ,
             to
             condemne
             none
             ,
             but
             for
             sin
             freely
             by
             them
             to
             be
             practised
             ,
             as
             the
             fore-going
             cond●tion
             ,
             and
             onely
             deserving
             cause
             of
             condemnation
             .
             Neither
             say
             we
             (
             as
             they
             slander
             us
             )
             that
             
               God
               denieth
               means
               of
               salvation
               to
               men
               ,
               because
               he
               would
               haue
               them
               perish
            
             ;
             but
             as
             the
             Apostle
             reacheth
             ,
             that
             
               he
               hardens
            
             (
             by
             that
             and
             other
             his
             holy
             dispensations
             )
             
               whom
               he
               will
               ,
               that
               he
               might
               shew
               his
               wrath
               ,
               and
               make
               his
               power
               known
               upon
               the
               vessels
               of
               wrath
               fitted
               to
               destruction
               .
            
             
          
        
         
           
             ADVERSARIES
             .
          
           
             
               LEt
               us
               now
               come
               to
               their
               exposition
               .
            
             The
             scope
             
               (
               say
               th●y
            
             )
             as
             of
             the
             whole
             Epistle
             ,
             so
             of
             this
             chapter
             ,
             is
             ,
             that
             not
             the
             Law
             ,
             but
             the
             Gospell
             is
             the
             power
             of
             God
             to
             salvation
             :
             and
             that
             we
             are
             not
             justified
             by
             the
             workes
             of
             the
             Law
             ,
             but
             by
             faith
             ,
             even
             that
             faith
             which
             Abraham
             had
             .
          
        
         
           
             DEFENCE
             .
          
           
             AS
             the
             proper
             and
             particular
             scope
             of
             divers
             parts
             of
             this
             Epistle
             ,
             is
             divers
             ;
             so
             do
             they
             misse
             of
             the
             drift
             of
             this
             particular
             chapter
             ,
             which
             is
             not
             (
             as
             they
             conceive
             )
             to
             
               prove
               justification
               not
               to
               be
               by
               the
               workes
               of
               the
               Law
               ,
               but
               by
               the
               faith
               of
               Christ
               in
               the
               Gospell
               :
            
             But
             to
             shew
             that
             the
             first
             and
             highest
             cause
             ,
             why
             ,
             of
             all
             mankinde
             faln
             in
             Adam
             ,
             one
             is
             cleared
             ,
             and
             another
             not
             ,
             is
             onely
             the
             good
             pleasure
             ,
             and
             free
             wil
             of
             God
             ,
             and
             not
             mans
             deservings
             :
             and
             yet
             that
             God
             in
             so
             choosing
             ,
             or
             
             electing
             one
             before
             another
             ,
             doth
             nothing
             unjustly
             ,
             as
             shall
             appeare
             in
             the
             particulars
             hereafter
             to
             bee
             explained
             :
             and
             may
             in
             the
             mean
             while
             be
             gathered
             by
             these
             three
             generall
             reasons
             .
          
           
             First
             ,
             for
             the
             Apostle
             ,
             when
             of
             purpose
             he
             handles
             the
             matter
             of
             
               justification
               by
               faith
               ,
               chap.
            
             3.
             
             &
             4.
             doth
             so
             oft
             and
             againe
             iterate
             and
             inculcate
             the
             terms
             of
             Faith
             ,
             and
             Iustification
             ,
             almost
             in
             every
             verse
             whereas
             here
             ,
             he
             never
             so
             much
             as
             once
             mentions
             either
             of
             them
             in
             the
             disputation
             it selfe
             .
             which
             is
             to
             the
             end
             of
             vers
             .
             24.
             where
             he
             descends
             from
             the
             matter
             of
             election
             to
             the
             calling
             of
             the
             elected
             ,
             both
             of
             Iewes
             and
             Gentiles
             .
          
           
             Secondly
             ,
             it
             is
             unreasonable
             to
             conceive
             ,
             that
             the
             Apostle
             ,
             having
             in
             the
             third
             and
             fourth
             chapter
             so
             fully
             handled
             ,
             and
             so
             expresly
             concluded
             that
             matter
             of
             
               Iustification
               by
               faith
               ,
               and
               not
               by
               works
            
             ;
             and
             chap.
             7.
             the
             effect
             and
             end
             thereof
             ,
             
               Peace
               with
               God
            
             ,
             and
             perseverance
             to
             salvation
             ;
             and
             chap.
             6.
             the
             matter
             of
             sanctification
             ;
             and
             chap.
             7.
             the
             imperfection
             of
             that
             sanctification
             in
             this
             life
             ;
             and
             chap.
             8.
             the
             afflictions
             of
             the
             faithfull
             ,
             and
             their
             perseverance
             notwithstanding
             to
             the
             death
             ;
             should
             now
             again
             without
             any
             occasion
             ,
             and
             against
             all
             order
             ,
             return
             to
             the
             same
             matter
             of
             justification
             ,
             so
             fully
             handled
             and
             ended
             before
             .
             This
             might
             wel
             agree
             with
             these
             mens
             wandrings
             in
             this
             their
             treatise
             ,
             but
             agrees
             not
             with
             the
             wisdom
             either
             divine
             or
             humane
             wherewith
             the
             Apostle
             was
             furnished
             .
             Much
             more
             absurd
             is
             it
             to
             imagine
             ,
             that
             having
             formerly
             handled
             that
             subject
             matter
             of
             justification
             so
             plainly
             as
             he
             hath
             done
             ,
             chap.
             3
             ,
             and
             4.
             he
             should
             returne
             to
             handle
             the
             same
             matter
             so
             darkly
             and
             obscurely
             ,
             as
             all
             the
             adversaries
             to
             the
             truth
             ,
             and
             fautors
             of
             this
             conceit
             ,
             are
             compelled
             to
             confesse
             he
             hath
             done
             in
             this
             place
             .
          
           
             Thirdly
             ,
             if
             this
             were
             the
             Apostles
             proper
             drift
             ,
             what
             needed
             he
             to
             have
             made
             such
             deep
             protestation
             of
             his
             hearty
             sorrow
             for
             the
             Iewes
             as
             he
             did
             ,
             more
             in
             this
             place
             then
             in
             the
             former
             ,
             where
             he
             handled
             that
             matter
             more
             clearly
             then
             here
             ?
             It
             was
             in
             truth
             no
             other
             thing
             that
             moved
             the
             man
             of
             God
             
             to
             these
             sad
             and
             sorrowfull
             protestations
             ,
             then
             to
             remov
             the
             offence
             which
             might
             be
             taken
             at
             the
             Iews
             rejection
             ,
             and
             calling
             of
             the
             Gentiles
             in
             their
             stead
             ;
             of
             which
             ,
             and
             the
             highest
             cause
             thereof
             ,
             hee
             was
             now
             to
             speak
             in
             the
             9.
             10.
             and
             11.
             chapters
             .
          
           
             Lastly
             ,
             we
             shall
             (
             God
             willing
             )
             make
             it
             appear
             in
             sundry
             particulars
             ,
             that
             these
             Adversaries
             ,
             by
             wresting
             of
             some
             things
             ,
             and
             omitting
             of
             others
             ,
             
               pervert
               the
               Apostles
               words
            
             to
             a
             strange
             sense
             ,
             how
             soever
             they
             think
             to
             get
             advantage
             by
             striking
             others
             first
             with
             that
             imputation
             .
          
           
             And
             first
             ,
             though
             they
             account
             it
             plain
             ,
             and
             
               without
               difficulty
            
             ,
             that
             the
             Apostles
             meaning
             v.
             5
             ,
             &
             6
             ,
             is
             ,
             that
             
               not
               all
               the
               Israelits
               ,
               not
               all
               the
               children
               of
               Abrahams
               flesh
               specially
               ,
               not
               such
               as
               boasted
               of
               the
               observation
               of
               the
               Law
               ,
               were
               therefore
               in
               the
               state
               of
               salvation
               ,
               or
               should
               be
               saved
               :
            
             yet
             in
             truth
             ,
             he
             plainly
             means
             another
             
             thing
             ;
             namely
             ,
             that
             
               all
               Israel
               ,
               all
               that
               were
               the
               seed
               of
               Abraham
               ,
            
             and
             
               children
               of
               the
               flesh
            
             ,
             were
             not
             that
             Israel
             ,
             that
             seed
             ,
             those
             children
             to
             whom
             
               the
               promise
               was
               made
            
             :
             that
             is
             ,
             were
             not
             they
             touching
             whom
             God
             by
             his
             promise
             declared
             his
             
               purpose
               of
               election
            
             mentioned
             ,
             v.
             11.
             
             For
             though
             all
             are
             saved
             that
             receiv
             the
             promise
             by
             faith
             ,
             and
             none
             by
             the
             works
             of
             the
             Law
             ,
             yet
             the
             Apostle
             in
             this
             place
             ,
             neither
             speaks
             a
             word
             of
             salvation
             (
             as
             the
             effect
             of
             the
             promise
             )
             but
             of
             election
             (
             as
             the
             cause
             therof
             :
             )
             nor
             yet
             of
             mens
             receiving
             the
             promise
             by
             faith
             ;
             but
             of
             Gods
             making
             it
             ,
             
               according
               to
               election
            
             ;
             that
             so
             
               the
               purpose
               of
               God
            
             ,
             and
             promise
             manifesting
             it
             ,
             
               might
               stand
               according
               to
               election
            
             ,
             v.
             11
             ,
             that
             
               the
               word
               of
               God
               might
               take
               effect
               ,
            
             v.
             6.
             even
             
               the
               word
               of
               promise
               ;
               At
               this
               time
               will
               I
               come
            
             &c.
             v.
             9
             ,
             they
             are
             then
             called
             
               children
               of
               the
               promise
            
             ,
             not
             because
             they
             received
             ,
             but
             because
             the
             
               promise
               (
               Sara
               shall
               haue
               a
               Son
               ,
            
             &c.
             )
             
               was
               made
            
             unto
             them
             ,
             
               according
               to
               the
               election
               of
               grace
               ,
            
             and
             
               stableness
               of
               Gods
               purpose
            
             ,
             v.
             8.
             9.
             11
             ,
             which
             promise
             also
             ,
             they
             did
             in
             time
             ,
             receiv
             by
             faith
             ,
             according
             to
             the
             election
             of
             that
             remnant
             from
             the
             rest
             ,
             the
             promise
             following
             the
             purpose
             of
             election
             ;
             and
             faith
             ,
             and
             salvation
             by
             it
             following
             the
             purpose
             and
             promise
             .
             Though
             Israel
             ,
             that
             is
             ,
             
               all
               which
               were
               of
               Israel
            
             ,
             
             
               obtained
               not
               that
               which
               he
               seeketh
               for
               ,
               yet
               the
               election
               hath
               obtained
            
             it
             ;
             even
             
               the
               remnant
               of
               Israel
            
             ,
             to
             whom
             
               Gods
               promise
               is
               ,
               according
            
             
             
               to
               the
               election
               of
               grace
            
             :
             in
             regard
             of
             which
             remnant
             according
             to
             election
             ,
             the
             word
             of
             God
             is
             effectuall
             ,
             and
             the
             promise
             fulfilled
             touching
             
               the
               yonger
               son
               of
               Rebeca
               :
               of
            
             whose
             two
             sonns
             ,
             
               it
               was
               said
               before
               they
               were
               born
               ,
               or
               had
               done
               either
               good
               or
               evill
               ,
               the
               elder
               shall
               serv
               the
               yonger
               .
            
          
           
             And
             as
             they
             truely
             affirm
             ,
             that
             
               neither
               birth
               nor
               works
               did
               prefer
               with
               God
               :
            
             so
             I
             demand
             here
             ,
             what
             those
             works
             were
             ,
             by
             which
             Esau
             sought
             for
             justification
             ?
             The
             Scriptures
             expresly
             
             term
             him
             a
             
               prophane
               person
            
             ;
             that
             is
             ,
             a
             despiser
             of
             goodnes
             ;
             yea
             ,
             of
             his
             very
             birth-right
             ,
             which
             was
             a
             speciall
             legall
             priviledg
             :
             How
             then
             sought
             he
             to
             be
             preferred
             with
             God
             ,
             and
             justified
             for
             birth
             or
             works
             ?
             Or
             how
             doth
             this
             example
             of
             Esau
             fit
             their
             imagined
             plain
             exposition
             ?
             specially
             to
             proue
             that
             
               the
               children
               of
               Abrahams
               flesh
               were
               not
               in
               the
               salvation
               ,
               who
               so
               much
               boasted
               of
               being
               Moses
               disciples
               in
               the
               observation
               of
               the
               Law
               :
            
             when
             as
             the
             Law
             of
             Moses
             was
             not
             yet
             given
             ,
             nor
             the
             Law-giver
             born
             .
          
           
             Their
             words
             following
             ,
             that
             
               God
               purposeth
               to
               prefer
               those
               that
               seek
               it
               by
               his
               free
               election
               ,
               through
               faith
               in
               Christ
               ,
            
             are
             true
             in
             themselvs
             ,
             but
             not
             in
             their
             sense
             .
             Their
             meaning
             is
             ,
             that
             God
             purposed
             to
             saue
             them
             effectually
             that
             should
             beleev
             in
             Christ
             Iesus
             :
             whereupon
             should
             be
             meant
             in
             this
             place
             onely
             ,
             such
             a
             
               purpose
               of
               God
            
             as
             was
             no
             more
             towards
             Iakob
             then
             towards
             Esau
             :
             for
             God
             ,
             by
             their
             doctrine
             ,
             purposed
             to
             chuse
             Esau
             if
             he
             beleeved
             ;
             and
             not
             Iakob
             but
             upon
             his
             beleeving
             first
             .
             But
             the
             Apostle
             speaks
             more
             then
             evidently
             of
             such
             a
             
               purpose
               of
               God
            
             ,
             as
             was
             towards
             Iakob
             particularly
             and
             alone
             ,
             excluding
             Esau.
             
          
           
             Besides
             the
             standing
             of
             this
             purpose
             ,
             and
             election
             ,
             are
             here
             noted
             as
             two
             distinct
             things
             ;
             of
             which
             ,
             election
             is
             the
             former
             ,
             and
             that
             according
             to
             which
             this
             
               purpose
               of
               God
               stands
            
             :
             whereas
             they
             make
             them
             one
             and
             the
             same
             ,
             accounting
             election
             nothing
             but
             the
             purpose
             of
             bestowing
             salvation
             upon
             them
             that
             beleev
             .
          
           
           
             Thirdly
             ,
             the
             Apostle
             cannot
             mean
             such
             a
             purpose
             and
             election
             as
             presupposeth
             faith
             in
             Christ
             ,
             (
             which
             they
             would
             haue
             )
             seeing
             he
             expresly
             affirms
             it
             to
             haue
             been
             
               when
               the
               children
               had
               done
               neither
               good
               nor
               evill
               .
            
             Is
             to
             
               beleev
               in
               Christ
            
             ,
             to
             
               pu●
               on
               the
               wedding
               garment
               by
               faith
               ,
            
             and
             obedience
             ,
             to
             
               submit
               to
               the
               righteousnesse
               of
               God
            
             (
             which
             they
             will
             haue
             
               the
               condition
               upon
               vvhich
               election
               depends
               ,
               and
               the
               quality
               for
               which
               God
               elects
               the
            
             
             
               persons
               in
               whom
               he
               finds
               it
            
             )
             are
             these
             to
             doe
             no
             good
             with
             with
             these
             men
             ?
             and
             is
             the
             doing
             of
             the
             contrary
             to
             doe
             no
             evill
             ?
          
           
             Lastly
             ,
             he
             saith
             not
             ,
             
               that
               the
               purpose
               of
               God
               ,
               according
               to
               election
               might
               stand
               ,
               not
               of
               vvorks
               ▪
               but
               of
               faith
               ,
            
             as
             they
             say
             :
             but
             
               not
               of
               vvorks
               ,
               but
               of
               him
               that
               calleth
            
             ;
             that
             is
             ,
             as
             followeth
             ,
             that
             
               vvill
               haue
               mercy
               on
               whom
               he
               vvill
               haue
               mercy
               .
            
             By
             which
             it
             is
             
             plain
             ,
             that
             Paul
             doth
             not
             in
             this
             chapter
             (
             as
             chap.
             3.
             and
             4
             ,
             and
             Gal.
             4
             ,
             )
             oppose
             works
             and
             faith
             ;
             but
             vvorks
             ,
             and
             Gods
             calling
             :
             He
             should
             haue
             said
             for
             their
             purpose
             ;
             that
             the
             purpose
             of
             God
             stands
             not
             of
             works
             but
             of
             faith
             ,
             or
             of
             him
             that
             beleeveth
             :
             and
             not
             ,
             as
             hee
             doth
             for
             the
             purpose
             of
             the
             Holy
             Ghost
             ,
             
               of
               him
               that
               calleth
            
             :
             Shewing
             thereby
             his
             meaning
             to
             be
             in
             this
             whole
             discourse
             ,
             that
             the
             
               obtaining
               of
               righteousnesse
            
             ,
             or
             
               standing
               of
               Gods
               purpose
            
             in
             its
             actuall
             effect
             ,
             depends
             upon
             God
             alone
             ,
             according
             to
             three
             degrees
             here
             expressed
             :
             first
             ,
             his
             gracious
             
               purpose
               of
               election
            
             in
             himselfe
             towards
             some
             :
             secondly
             ,
             his
             
               free
               promise
            
             manifesting
             his
             purpose
             :
             thirdly
             ,
             his
             effectuall
             calling
             ,
             in
             which
             
               his
               vvord
               of
               promise
               hath
               effect
               ,
            
             and
             his
             
               purpose
               stands
            
             firm
             and
             undisappointed
             ,
             notwithstanding
             the
             unbeleif
             of
             the
             body
             of
             Abrahams
             seed
             .
          
           
             Their
             making
             Iakob
             and
             Esau
             types
             as
             they
             doe
             ,
             is
             like
             the
             rest
             ,
             or
             worse
             .
             The
             Scriptures
             are
             not
             to
             be
             drawn
             from
             their
             natural
             &
             simple
             sense
             ,
             without
             apparant
             warrant
             .
             It
             is
             the
             high
             way
             to
             heresie
             ,
             to
             be
             bold
             in
             framing
             typical
             expositions
             .
             And
             with
             what
             spirit
             these
             men
             are
             led
             this
             way
             ,
             appears
             by
             their
             expounding
             the
             parable
             ,
             Luk.
             15
             ,
             making
             
               the
               Iews
               the
               elder
               brother
            
             ,
             
             
               vvho
               sought
               salvation
               by
               vvorks
            
             ;
             and
             
               the
               Gentles
               ,
               the
               yonger
               in
               the
               offer
               of
               the
               Gospell
               ,
               seeking
               salvation
               onely
               by
               the
               free
               promise
            
             
             
               of
               God
            
             :
             wheras
             the
             plain
             meaning
             of
             Christ
             is
             ,
             onely
             to
             avow
             his
             preaching
             to
             the
             Publicans
             and
             sinners
             resorting
             unto
             him
             ,
             against
             the
             pride
             and
             envy
             of
             the
             Pharisies
             ;
             those
             Publicans
             and
             sinners
             being
             Iews
             as
             well
             as
             the
             other
             .
          
           
             Secondly
             ,
             I
             demand
             ,
             what
             it
             was
             ,
             in
             which
             
               Iakob
               typed
               out
               beleevers
               ,
               seeking
               righteousnesse
               by
               God
               ?
            
             and
             in
             which
             
               Esau
               typed
               out
               workers
               ,
               seeking
               justification
               by
               their
               own
               works
               ?
            
             The
             contrary
             in
             Esau
             is
             expressed
             in
             the
             Scriptures
             .
          
           
             Lastly
             ,
             seeing
             it
             cannot
             be
             denyed
             ,
             but
             that
             Iakob
             as
             a
             faithfull
             and
             godly
             man
             was
             in
             time
             actually
             beloved
             of
             God
             ,
             and
             Esau
             ,
             as
             godlesse
             and
             prophane
             ,
             actually
             hated
             ;
             it
             must
             needs
             follow
             ,
             that
             God
             before
             the
             world
             was
             ,
             purposed
             in
             himself
             accordingly
             ,
             to
             loue
             the
             one
             and
             hate
             the
             other
             :
             seeing
             whatsoever
             God
             in
             time
             doth
             ,
             by
             way
             of
             emanation
             or
             application
             to
             ,
             and
             upon
             the
             creature
             ,
             that
             he
             purposed
             to
             do
             ,
             as
             he
             doth
             it
             ,
             from
             eternity
             .
          
           
             If
             the
             Apostle
             ,
             v.
             13
             ,
             
               Iakob
               haue
               I
               loved
               ,
               and
               Esau
               haue
               I
               hated
               ,
               confirm
               his
               former
               doctrine
               ,
            
             as
             they
             say
             ,
             then
             he
             confirms
             
             the
             doctrine
             of
             Gods
             eternall
             and
             stedfast
             election
             from
             eternity
             .
             And
             their
             boldnesse
             is
             excessiue
             in
             calling
             them
             
               perverters
               of
               the
               words
               of
               Paul
               ,
               which
               will
               haue
               this
               to
               be
               before
               Iakob
               and
               Esau
               were
               born
               :
            
             seeing
             the
             Apostle
             adds
             this
             Scripture
             out
             of
             Malachy
             ,
             to
             shew
             the
             reason
             of
             that
             contained
             in
             the
             former
             ,
             which
             both
             Moses
             and
             Paul
             with
             him
             ,
             expresly
             affirm
             to
             haue
             been
             
               before
               the
               children
               were
               born
            
             :
             namely
             ,
             that
             the
             
             highest
             cause
             of
             the
             elder
             ,
             (
             to
             wit
             ,
             Esau
             )
             his
             serving
             the
             yonger
             ,
             (
             to
             wit
             ,
             Iakob
             )
             was
             Gods
             loue
             to
             Iakob
             ,
             and
             hatred
             of
             Esau.
             
          
           
             That
             following
             is
             partly
             true
             ,
             namely
             ,
             that
             
               v.
               12.
               &
               13
               ,
               is
               not
               shewed
               for
               what
               cause
               God
               loved
               Iakob
               and
               hated
               Esau
               :
            
             for
             that
             is
             shewed
             so
             far
             as
             God
             would
             haue
             us
             see
             ,
             v.
             15.
             18.
             
             But
             fals
             ,
             where
             they
             say
             ,
             that
             
               they
               shew
               not
               when
               this
               was
               .
            
             For
             this
             loue
             and
             hatred
             was
             (
             and
             before
             )
             when
             God
             said
             ,
             
               The
               elder
               shall
               serv
               the
               yonger
               :
            
             and
             this
             he
             said
             ,
             
               when
               the
               children
               were
               not
               yet
               born
               :
            
             the
             effect
             of
             which
             was
             ,
             that
             
               the
               purpose
               of
               God
               according
               to
               election
               might
               stand
            
             in
             after
             time
             ,
             and
             that
             both
             in
             respect
             of
             the
             two
             persons
             themselvs
             ,
             and
             of
             the
             bodies
             of
             the
             Nations
             
             to
             come
             of
             them
             ,
             though
             not
             of
             every
             particular
             .
             And
             so
             indeed
             they
             are
             to
             be
             considered
             both
             as
             instances
             in
             their
             persons
             ,
             and
             heads
             of
             their
             Nations
             ;
             the
             Scriptures
             accordingly
             every
             where
             testifying
             ,
             that
             God
             loved
             ,
             and
             chose
             from
             the
             rest
             ,
             the
             Israelits
             in
             their
             fathers
             
               Abraham
               ,
               Isaak
            
             ,
             and
             Iakob
             ,
             
             according
             to
             the
             tenour
             of
             his
             gracious
             promise
             and
             covenant
             of
             being
             their
             God
             ,
             and
             
               the
               God
            
             of
             their
             Seed
             ,
             expressing
             his
             eternall
             ,
             and
             most
             stedfast
             purpose
             of
             will.
             
          
           
             That
             which
             they
             adde
             in
             the
             last
             place
             of
             
               Gods
               not
               hating
            
             (
             to
             wit
             actually
             )
             
               and
               destroying
               without
               desert
            
             ,
             is
             most
             true
             .
             But
             
             when
             we
             speak
             of
             
               Gods
               loving
            
             or
             hating
             any
             before
             the
             world
             ,
             we
             mean
             onely
             of
             his
             decree
             of
             loving
             ,
             which
             he
             actually
             exerciseth
             in
             time
             for
             Christs
             righteousnesse
             by
             faith
             applyed
             upon
             the
             so
             loved
             ;
             and
             so
             of
             his
             decree
             of
             hating
             ,
             which
             hatred
             he
             comes
             not
             to
             exercise
             actually
             ,
             but
             for
             sin
             deserving
             it
             .
             God
             from
             eternity
             purposed
             in
             time
             to
             glorifie
             his
             justice
             in
             the
             deserved
             destruction
             of
             Esau
             ,
             and
             not
             of
             Iakob
             .
             Of
             this
             different
             decree
             of
             God
             ,
             touching
             Esau
             ,
             and
             not
             Iakob
             ,
             and
             his
             leaving
             him
             in
             and
             to
             his
             own
             corruption
             ,
             and
             hardning
             him
             in
             the
             same
             ,
             rather
             then
             Iakob
             ,
             our
             reason
             is
             ,
             the
             will
             of
             God
             ;
             but
             of
             Gods
             actuall
             hating
             and
             destroying
             of
             him
             rather
             then
             the
             other
             ,
             the
             Scriptures
             shew
             sufficient
             reason
             ,
             to
             wit
             ,
             his
             obstinacy
             in
             sin
             ,
             the
             onely
             cause
             of
             his
             destruction
             .
          
           
             Vers.
             14
             ,
             upon
             the
             premises
             ,
             that
             God
             of
             two
             alike
             in
             themselvs
             ,
             and
             without
             respect
             of
             good
             or
             evill
             ,
             in
             the
             one
             ,
             or
             other
             ,
             had
             loved
             the
             one
             ,
             and
             hated
             the
             other
             ,
             an
             objection
             is
             framed
             ,
             that
             by
             this
             ,
             injustice
             might
             seem
             to
             be
             
               with
               God
            
             :
             which
             the
             Apostle
             denyes
             ,
             with
             
               God
               forbid
            
             .
             This
             objection
             our
             Adversaries
             
             understand
             to
             be
             
               upon
               Gods
               rejecting
               the
               fleshly
               Israelites
               ,
               for
               contemning
               their
               salvation
               offered
               them
               by
               faith
               in
               Christ
               ,
               as
               Esau
               was
               rejected
               for
               contemning
               his
               birth-right
               .
            
             But
             herein
             (
             as
             children
             skip
             ,
             where
             they
             cannot
             reade
             )
             they
             leav
             out
             the
             principall
             part
             of
             the
             objection
             ,
             which
             is
             not
             onely
             moved
             upon
             Gods
             rejecting
             some
             ,
             but
             withall
             upon
             his
             receiving
             of
             others
             .
             The
             Apostle
             in
             the
             words
             before
             going
             (
             which
             occasion
             the
             objection
             )
             mentions
             not
             onely
             
               Esau
               the
            
             
             
               elder
               hated
            
             ,
             and
             serving
             ;
             but
             also
             
               Iakob
               the
               yonger
               loved
               ,
               and
               served
               :
            
             so
             in
             answering
             the
             same
             objection
             ,
             he
             speaks
             first
             ,
             and
             most
             of
             Gods
             
               shewing
               mercy
               and
               compassion
            
             ,
             and
             last
             and
             least
             of
             his
             hardning
             any
             .
             Now
             whether
             they
             have
             omitted
             this
             part
             of
             the
             objection
             in
             cunning
             or
             inconsideratenesse
             ,
             themselves
             best
             know
             .
             This
             is
             certain
             ,
             that
             the
             adjoyning
             it
             ,
             qutie
             overturns
             their
             exposition
             .
             For
             comparing
             together
             two
             such
             persons
             ,
             as
             whereof
             the
             one
             glories
             in
             his
             own
             righteousnesse
             ,
             as
             perfectly
             answering
             to
             the
             holinesse
             and
             righteousnesse
             of
             the
             Law
             ;
             justifying
             himselfe
             ,
             when
             the
             Law
             condemnes
             him
             ;
             despising
             the
             grace
             and
             mercy
             of
             God
             in
             Christ
             offered
             ,
             and
             
               making
               him
               a
               lyar
               in
               not
               receiving
               the
               testimony
               which
               he
               gives
               of
            
             
             
               his
               Son
            
             and
             joyning
             with
             these
             ,
             
               blasphemy
               and
               persecution
            
             ,
             and
             all
             injurious
             dealing
             against
             them
             that
             doe
             receive
             this
             grace
             of
             Christ
             all
             which
             those
             proud
             justiciaries
             ,
             and
             carnall
             Israelits
             did
             :
             and
             the
             other
             ,
             as
             honoring
             Gods
             justice
             and
             holinesse
             ,
             in
             the
             sense
             ,
             and
             confession
             of
             sin
             ,
             and
             misery
             due
             therefore
             ;
             flying
             to
             the
             mercie
             of
             God
             in
             Christ
             ,
             and
             by
             
               receiving
               the
               testimony
            
             
             
               of
               his
               Sonn
               ,
               setting
               to
               his
               seal
               that
               God
               is
               true
            
             ;
             and
             therewith
             repenting
             with
             all
             his
             heart
             ,
             which
             every
             true
             beleever
             doth
             that
             God
             now
             should
             shew
             mercie
             upon
             the
             latter
             of
             these
             ,
             and
             not
             upon
             the
             former
             ,
             cannot
             minister
             to
             any
             man
             ,
             indued
             with
             common
             sense
             ,
             occasion
             of
             objecting
             injustice
             to
             God
             ;
             seeing
             the
             light
             of
             nature
             teacheth
             every
             naturall
             man
             the
             reason
             of
             a
             difference
             .
             And
             if
             any
             should
             be
             so
             senselesse
             ,
             as
             to
             object
             injustice
             to
             God
             in
             such
             a
             case
             (
             as
             they
             conceive
             the
             objecter
             to
             be
             )
             yet
             was
             not
             the
             Apostle
             so
             witlesse
             ,
             as
             to
             fly
             for
             answer
             to
             the
             absolute
             will
             of
             God
             ,
             and
             to
             plead
             ,
             that
             
               God
               will
            
             doe
             so
             ,
             because
             he
             will
             or
             pleaseth
             to
             doe
             it
             ,
             as
             v.
             15.
             18.
             
             
               I
               will
               haue
               mercie
               on
               whom
               I
               will
               have
               mercie
               ,
               &c.
               
            
             Which
             answer
             of
             the
             Apostle
             also
             ministers
             matter
             of
             further
             and
             more
             difficult
             objection
             ,
             as
             appeares
             v.
             19.
             20.
             
             Whereas
             if
             the
             objection
             had
             been
             cast
             in
             their
             mould
             ,
             a
             child
             could
             have
             answered
             it
             and
             sayd
             ,
             that
             it
             had
             been
             a
             most
             just
             and
             equall
             thing
             for
             God
             to
             have
             received
             and
             loved
             the
             one
             rather
             then
             the
             other
             ;
             considering
             how
             the
             one
             honored
             the
             holynesse
             ,
             
             justice
             ,
             truth
             ,
             and
             mercy
             of
             God
             ;
             which
             the
             other
             dishonored
             and
             despised
             .
             They
             erre
             therefore
             in
             applying
             to
             this
             purpose
             Rom.
             2.
             4.
             5.
             
             Neither
             doth
             the
             Apostle
             there
             speak
             of
             a
             mercy
             and
             bounty
             ,
             to
             be
             shewed
             to
             them
             that
             beleeve
             ,
             and
             repent
             ,
             as
             they
             conceive
             ;
             but
             of
             that
             which
             goes
             before
             repentance
             ,
             as
             a
             means
             to
             lead
             unto
             it
             :
             But
             here
             he
             speaks
             of
             a
             higher
             work
             of
             Gods
             shewing
             mercy
             ;
             namely
             ,
             
               the
               purpose
               of
               his
               will
               according
               to
               election
            
             to
             glory
             ;
             and
             the
             means
             thereunto
             .
          
           
             And
             truely
             ,
             these
             mens
             boldnesse
             is
             too
             great
             in
             putting
             ,
             for
             ,
             
               God
               hath
               mercy
               on
               whom
               he
               wil
               have
               mercy
               ;
               God
               hath
               mercie
               on
               them
               that
               seek
               him
               by
               the
               means
               that
               he
               himselfe
               appoynts
               .
            
             For
             though
             it
             be
             most
             true
             ,
             that
             God
             hath
             mercie
             on
             such
             ;
             yet
             the
             Apostle
             here
             speaks
             no
             more
             of
             Gods
             appoynting
             or
             commanding
             will
             for
             his
             shewing
             of
             mercy
             ,
             then
             of
             his
             appoynting
             or
             commanding
             vvill
             for
             his
             hardening
             ,
             v
             18
             ,
             
               whom
               he
               will
               he
               hardens
            
             .
             He
             speaks
             of
             that
             will
             ,
             according
             to
             which
             he
             himselfe
             works
             in
             loue
             or
             hatred
             :
             not
             of
             that
             according
             to
             which
             he
             commands
             and
             appoints
             men
             to
             worke
             .
             These
             men
             in
             truth
             confound
             all
             things
             ,
             setting
             mans
             will
             where
             
             Gods
             should
             stand
             .
             God
             saith
             ,
             
               on
               whom
               I
               will
            
             :
             they
             say
             ,
             on
             him
             that
             himselfe
             wils
             ,
             or
             
               seeketh
               as
               he
               ought
            
             ,
             &c.
             
             The
             same
             Idol
             of
             mans
             wil
             they
             advance
             &
             set
             up
             ,
             v.
             16
             ,
             where
             in
             stead
             ,
             of
             
               Gods
               shewing
               mercy
            
             ;
             they
             put
             ,
             
               mans
               beleeving
               mercy
            
             .
             The
             Lord
             by
             
               willing
               ,
               and
               running
            
             ,
             v.
             16
             ,
             excludes
             whatsoever
             is
             of
             ,
             or
             in
             man
             ,
             and
             either
             within
             ,
             or
             without
             him
             :
             and
             draws
             all
             to
             himselfe
             alone
             .
             In
             the
             stead
             of
             God
             
               shewing
               mercy
            
             ,
             they
             put
             themselvs
             ,
             and
             their
             free
             -
             
               will
               receiving
               mercy
               by
               God
               offered
               ,
            
             as
             the
             proper
             cause
             of
             difference
             between
             man
             ,
             and
             man.
             
          
           
             The
             17
             vers
             .
             
               For
               the
               Scripture
               saith
               unto
               Pharaoh
               ,
            
             &c
             ,
             they
             handle
             very
             sleightly
             :
             saying
             something
             (
             such
             as
             it
             is
             )
             about
             Gods
             
               hardening
               Pharoahs
               heart
            
             ;
             but
             not
             medling
             at
             all
             with
             the
             place
             ,
             according
             to
             the
             coherence
             which
             it
             hath
             with
             the
             words
             going
             before
             :
             unto
             which
             ,
             yet
             the
             Holy
             Ghost
             strongly
             tyeth
             them
             ,
             in
             saying
             ▪
             
               For
               the
               Scripture
               saith
            
             ,
             &c.
             
             And
             
             herein
             they
             are
             in
             truth
             ,
             wise
             in
             their
             generation
             .
             These
             words
             must
             needs
             answer
             to
             the
             latter
             part
             of
             the
             objection
             of
             
               unrighteousnesse
               with
               God
               in
               hating
            
             ;
             that
             is
             ,
             as
             they
             interpret
             it
             ,
             in
             
               rejecting
               such
               as
               seek
               righteousnesse
               by
               the
               works
               of
               the
               Law
               ,
               as
               did
               the
               fleshly
               Israelits
               .
            
             But
             wherein
             ,
             I
             wonder
             ,
             did
             Pharaoh
             so
             ?
             How
             sought
             he
             justification
             by
             the
             works
             of
             the
             Law
             ?
             Who
             so
             professedly
             despised
             the
             God
             therof
             ,
             saying
             ,
             
               Who
               is
               the
            
             
             
               Lord
               that
               I
               should
               obey
               his
               voyce
               ?
            
             Did
             they
             see
             ,
             that
             this
             example
             of
             Pharaoh
             ,
             and
             their
             exposition
             of
             the
             place
             could
             not
             stand
             together
             ;
             and
             therfore
             chose
             to
             cut
             off
             the
             coherence
             so
             firmly
             tying
             the
             words
             together
             ,
             rather
             then
             to
             let
             fall
             their
             preconceived
             erroneous
             exposition
             ?
             Whatsoever
             they
             intend
             herein
             ,
             we
             know
             it
             is
             brought
             for
             an
             example
             of
             Gods
             absolute
             (
             but
             righteous
             )
             power
             of
             hardening
             (
             rather
             then
             another
             )
             
               whom
               he
               will
            
             ;
             and
             not
             whom
             he
             finds
             most
             deserving
             it
             ;
             (
             for
             whom
             finds
             he
             not
             too
             much
             deserving
             it
             ,
             if
             he
             would
             deal
             in
             like
             manner
             with
             all
             ?
             )
             as
             it
             is
             said
             ,
             whom
             (
             that
             is
             ,
             which
             rather
             then
             other
             )
             
               he
               will
               ,
               he
               hardneth
               ,
               v.
            
             18.
             
          
           
             And
             let
             it
             be
             diligently
             minded
             ,
             that
             the
             Apostle
             here
             opposeth
             Gods
             
               shewing
               mercy
            
             to
             some
             ,
             and
             his
             hardening
             of
             others
             ;
             and
             not
             his
             shewing
             mercy
             to
             some
             ,
             and
             his
             condemning
             of
             others
             .
             The
             adversaries
             ,
             by
             
               Gods
               shewing
               mercy
            
             ,
             would
             haue
             us
             understand
             his
             saving
             of
             such
             ,
             as
             beleev
             and
             repent
             .
             And
             then
             ,
             on
             the
             contrary
             ,
             by
             
               Gods
               hardening
            
             ,
             should
             onely
             be
             meant
             his
             not
             shewing
             mercy
             to
             ,
             but
             punishing
             &
             condemning
             such
             as
             doe
             not
             beleev
             ,
             nor
             repent
             .
             But
             we
             know
             ,
             that
             the
             not
             
               hearing
               God
               voyce
            
             ,
             not
             beleeving
             ,
             and
             repenting
             follow
             
             upon
             
               hardnesse
               of
               heart
            
             .
             Wherupon
             the
             Lord
             promiseth
             ,
             that
             in
             the
             day
             of
             his
             mercy
             ,
             and
             pittie
             ,
             he
             will
             
               take
               from
               his
               people
               their
               stony
               and
               hard
               hearts
               .
            
             And
             so
             touching
             Pharaoh
             ,
             the
             Scriptures
             expresly
             shew
             ,
             that
             his
             
               hardnesse
               of
               heart
            
             was
             the
             cause
             of
             his
             unbeliefe
             ,
             and
             disobedience
             .
             Whereupon
             I
             conclude
             evidently
             ,
             that
             the
             Apostle
             here
             speaks
             not
             of
             such
             a
             mercy
             onely
             ,
             as
             follows
             faith
             (
             as
             the
             Adversaries
             would
             haue
             him
             )
             but
             as
             goes
             before
             it
             also
             :
             as
             he
             speaks
             of
             such
             a
             hardening
             as
             go●s
             before
             unbelief
             .
          
           
           
             Note
             we
             here
             also
             ,
             that
             the
             Apostle
             in
             this
             place
             propounds
             Gods
             will
             as
             the
             cause
             of
             his
             dealing
             diversly
             with
             divers
             persons
             ;
             and
             not
             of
             his
             saving
             such
             as
             are
             to
             be
             saved
             ,
             after
             a
             divers
             manner
             from
             that
             ,
             which
             some
             ,
             namely
             the
             carnall
             Israelites
             imagined
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             NOW
             to
             return
             to
             them
             .
             They
             lay
             down
             a
             question
             thus
             .
             
               What
               is
               the
               meaning
               of
               the
               hardening
               of
               Pharaoh
               ?
            
             
             And
             in
             their
             answer
             wholly
             passe
             by
             God
             ,
             as
             no
             doer
             in
             the
             businesse
             .
             They
             make
             Pharaoh
             a
             doer
             in
             
               hardening
               his
               own
               heart
            
             ,
             which
             is
             true
             ;
             and
             Satan
             a
             doer
             in
             
               hardening
               Pharaohs
               heart
            
             ,
             and
             this
             is
             true
             also
             ;
             but
             God
             no
             doer
             ,
             but
             a
             sufferer
             only
             ,
             in
             
               giving
               him
               up
            
             ,
             that
             is
             ,
             as
             else
             where
             they
             expound
             it
             ,
             in
             
               leaving
               him
               to
               himselfe
               ,
               and
               to
               Satan
               ,
               to
               be
               hardened
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             BVT
             first
             ,
             the
             Text
             imports
             a
             further
             thing
             in
             God
             ,
             whom
             it
             brings
             in
             thus
             speaking
             .
             
               For
               this
               same
               purpose
               haue
               I
               raised
               thee
               up
               ,
               that
               I
               might
               shew
               my
               power
               in
               thee
               ,
               and
               that
            
             
             
               my
               name
               might
               be
               declared
               through
               all
               the
               earth
               .
            
             Is
             Gods
             
               raysing
               up
            
             (
             which
             is
             his
             hardening
             ,
             v.
             8
             ,
             )
             nothing
             but
             his
             letting
             a
             man
             lie
             still
             ,
             and
             fall
             down
             lower
             then
             he
             was
             before
             ?
             Besides
             ,
             the
             end
             ,
             which
             was
             the
             glory
             of
             Gods
             power
             and
             name
             ,
             shews
             God
             to
             be
             a
             worker
             .
             Every
             end
             must
             haue
             an
             efficient
             or
             working
             cause
             .
             The
             glory
             of
             God
             was
             not
             the
             end
             of
             Satans
             work
             ,
             nor
             of
             Pharaohs
             work
             ;
             and
             therefore
             of
             Gods
             work
             in
             it
             .
             Thirdly
             ,
             God
             hardened
             Pharaohs
             heart
             ,
             by
             
               sending
               Moses
               and
               Aaron
            
             unto
             him
             ,
             as
             by
             an
             occasion
             ,
             though
             not
             a
             cause
             ;
             as
             the
             Law
             is
             the
             
               occasion
               of
               sin
            
             ;
             and
             the
             Gospell
             the
             occasion
             
             of
             strife
             and
             variance
             .
             Fourthly
             ,
             God
             deprived
             Pharaoh
             of
             the
             use
             of
             common
             sense
             and
             reason
             ;
             otherwise
             it
             could
             not
             haue
             been
             ,
             that
             after
             so
             many
             experiments
             by
             him
             taken
             of
             Gods
             powerfull
             hand
             against
             him
             ,
             and
             for
             the
             Israelits
             ,
             he
             should
             so
             furiously
             as
             he
             did
             ,
             haue
             followed
             them
             into
             the
             middest
             of
             the
             Sea.
             Lastly
             ,
             besides
             ,
             and
             aboue
             all
             these
             ,
             God
             ,
             
               in
               whose
            
             
             
               hands
               the
               hearts
               of
               Kings
               are
               ,
               as
               the
               rivers
               of
               waters
               ,
               to
               turn
               them
            
             
             
               whether
               he
               will
            
             ,
             hardened
             Pharaohs
             heart
             ,
             by
             ordering
             his
             pride
             ,
             cruelty
             and
             contempt
             of
             God
             to
             this
             effect
             of
             obstinacy
             ,
             appearing
             in
             his
             most
             desperate
             course
             ;
             without
             which
             powerfull
             ,
             and
             unerring
             hand
             of
             God
             (
             all
             the
             former
             notwithstanding
             )
             it
             might
             haue
             come
             to
             passe
             that
             Pharaohs
             heart
             might
             haue
             been
             softned
             by
             the
             miracles
             and
             means
             used
             ;
             and
             so
             Gods
             word
             ,
             which
             before
             had
             foretold
             his
             hardening
             ,
             might
             
               not
               haue
               taken
               effect
            
             ;
             which
             is
             ,
             contrary
             to
             the
             truth
             ,
             and
             drift
             
             of
             the
             Apostle
             in
             this
             place
             .
             God
             therefore
             was
             not
             onely
             a
             sufferer
             ,
             but
             a
             doer
             in
             the
             hardening
             of
             Pharaoh
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             THeir
             next
             question
             is
             ,
             
               How
               consider
               you
               these
               words
               :
               Who
            
             
             
               hath
               resisted
               his
               will
            
             ?
             v.
             19.
             
             Vnto
             which
             they
             frame
             this
             untoward
             Answer
             ,
             viz.
             that
             
               those
               Iews
               seeking
               salvation
               by
               those
               works
               of
               the
               Law
               did
               not
               resist
               Gods
               will
               ,
               and
               so
               gaue
               him
               no
               cause
               to
               complain
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             NOthing
             lesse
             ,
             as
             we
             haue
             shewed
             ,
             and
             shall
             further
             manifest
             by
             and
             by
             ,
             from
             the
             Apostles
             answer
             ,
             v.
             20.
             
             The
             meaning
             is
             plain
             .
             The
             words
             v.
             19
             ,
             
               Thou
               wilt
               then
               say
               unto
               me
               ,
               why
               doth
               he
               yet
               finde
               fault
               ,
               for
               who
               hath
               resisted
               his
               will
               ?
            
             are
             an
             objection
             against
             that
             which
             immediately
             went
             before
             ;
             
               whom
               he
               will
               ,
               he
               hardeneth
               .
            
             Now
             against
             this
             ,
             it
             may
             colourably
             bee
             objected
             ,
             that
             if
             God
             
               hardens
               whom
               he
               will
            
             ,
             hee
             hath
             then
             
               no
               reason
               to
               complain
            
             of
             mens
             being
             hardened
             in
             disobedience
             ;
             for
             
               Who
               can
               resist
               his
               will
            
             ,
             if
             he
             will
             harden
             them
             ?
             A
             piece
             of
             an
             eie
             is
             sufficient
             to
             see
             the
             plainnesse
             of
             this
             exposition
             ,
             and
             coherence
             .
             Their
             discourse
             then
             following
             ,
             that
             God
             would
             
               saue
               all
            
             ,
             and
             haue
             
               all
               repent
               ,
               amend
               ,
               and
               beleev
               ,
            
             is
             frivolous
             .
             The
             objection
             is
             of
             Gods
             will
             to
             harden
             men
             ;
             their
             answer
             is
             of
             Gods
             will
             to
             soften
             them
             by
             repentance
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             
               HEre
               they
               lay
               against
               their
            
             Adversaries
             
               (
               Gods
               friends
            
             )
             
             
               two
               false
               accusations
               :
               First
               ,
               that
               they
               make
               God
            
             hate
             Esau
             ,
             and
             Pharaoh
             ,
             and
             the
             Reprobates
             before
             they
             be
             born
             :
             from
             which
             hatred
             he
             decreed
             their
             damnation
             :
             
               and
               that
            
             ,
             by
             his
             secret
             will
             ,
             which
             cannot
             be
             resisted
             :
             to
             which
             the
             will
             of
             God
             ,
             declared
             in
             the
             Scripture
             ,
             is
             contrary
             :
             
               secondly
               ,
               that
               ▪
            
             God
             compelled
             Pharaoh
             to
             trespasse
             ,
             and
             so
             to
             suffer
             .
          
        
         
           
             DEFENCE
             .
          
           
             BY
             the
             Law
             ,
             the
             
               false
               accuser
               must
               be
               done
               by
               ,
               as
               he
               would
               doe
            
             
             
               by
               his
               brother
            
             .
             These
             mens
             slanders
             therefore
             being
             false
             ,
             are
             as
             odious
             in
             them
             ,
             as
             were
             the
             opinions
             odious
             in
             us
             ,
             if
             true
             .
          
           
             First
             ,
             we
             know
             that
             God
             hates
             none
             before
             the
             world
             ,
             otherwise
             then
             they
             are
             ,
             and
             that
             they
             are
             no
             otherwise
             then
             in
             Gods
             decree
             ,
             and
             foreknowledge
             .
             He
             hates
             none
             actually
             ,
             or
             by
             application
             of
             hatred
             ,
             till
             they
             haue
             actuall
             ,
             yea
             sinfull
             being
             ;
             but
             hates
             them
             before
             in
             decree
             onely
             ,
             as
             they
             are
             onely
             in
             decree
             and
             foreknowledge
             .
             This
             decree
             of
             God
             we
             consider
             according
             to
             two
             objects
             ,
             Sin
             and
             Condemnation
             :
             For
             sin
             ▪
             we
             say
             ,
             that
             God
             decrees
             to
             suffer
             the
             sin
             ,
             which
             he
             could
             hinder
             by
             his
             almighty
             power
             ,
             if
             he
             would
             ,
             and
             to
             order
             both
             sin
             and
             sinner
             ,
             both
             before
             he
             sin
             ,
             and
             in
             sinning
             ,
             and
             having
             sinned
             ,
             to
             his
             own
             holy
             ends
             .
             For
             damnation
             ,
             we
             hold
             ,
             that
             God
             decrees
             it
             towards
             none
             ,
             but
             for
             their
             sin
             ,
             by
             him
             infallibly
             foreseen
             ,
             and
             by
             them
             freely
             to
             be
             committed
             and
             continued
             in
             without
             repentance
             .
             For
             though
             God
             be
             moved
             onely
             from
             within
             himselfe
             ,
             and
             the
             loue
             of
             his
             holinesse
             ,
             to
             decree
             the
             condemnation
             of
             a
             sinner
             ;
             yet
             doth
             lie
             not
             so
             decree
             to
             condemn
             him
             ,
             but
             for
             sin
             ,
             as
             the
             deserving
             cause
             ,
             foreseen
             ,
             and
             by
             him
             to
             be
             practised
             .
             Neither
             yet
             doe
             either
             of
             these
             decrees
             passe
             forth
             from
             God
             for
             themselvs
             ,
             but
             both
             the
             one
             ,
             and
             the
             other
             for
             the
             glory
             of
             his
             power
             and
             justice
             to
             be
             made
             known
             to
             men
             and
             Angels
             ,
             v.
             22.
             
             Neither
             
             is
             the
             secret
             and
             
               revealed
               will
               of
               God
            
             held
             by
             us
             ,
             
               contrary
               one
               unto
               another
            
             ,
             as
             they
             mis-judg●
             no
             not
             though
             he
             will
             that
             by
             the
             one
             ,
             called
             revealed
             ,
             which
             can
             be
             resisted
             ▪
             and
             will
             not
             ,
             but
             will
             that
             by
             the
             other
             ,
             called
             secret
             ,
             which
             cannot
             be
             resisted
             ,
             I
             say
             ,
             though
             God
             will
             the
             same
             thing
             by
             the
             one
             ,
             which
             he
             nils
             by
             the
             other
             :
             for
             some
             things
             God
             wils
             by
             both
             :
             for
             example
             ,
             the
             repentance
             of
             Paul
             and
             Peter
             ,
             and
             of
             all
             that
             doe
             repent
             .
             It
             is
             his
             revealed
             will
             which
             requires
             it
             ;
             but
             his
             secret
             and
             unknown
             will
             to
             giue
             it
             ,
             till
             he
             make
             it
             known
             by
             giving
             it
             .
             Neither
             doth
             the
             willing
             and
             not
             willing
             ,
             (
             no
             nor
             nilling
             ,
             which
             is
             more
             )
             of
             the
             same
             thing
             ,
             make
             two
             contrary
             wils
             ,
             saue
             as
             they
             crosse
             one
             another
             in
             the
             same
             respect
             ,
             else
             they
             are
             but
             divers
             in
             respect
             of
             divers
             objects
             in
             consideration
             .
          
           
             To
             open
             this
             a
             little
             further
             .
             It
             was
             the
             revealed
             ,
             or
             commanding
             will
             of
             God
             ,
             that
             Pharaoh
             should
             
               let
               Israel
               goe
            
             :
             but
             so
             it
             was
             not
             his
             secret
             ,
             or
             working
             will
             ;
             that
             is
             ,
             God
             did
             not
             so
             will
             this
             ,
             as
             that
             he
             would
             use
             his
             omnipotent
             power
             ,
             and
             doe
             what
             he
             could
             to
             bring
             it
             to
             passe
             .
             God
             ,
             who
             turned
             
             the
             heart
             of
             Laban
             ,
             persecuting
             Iakob
             ,
             and
             of
             Saul
             ,
             persecuting
             the
             Christians
             ;
             and
             
               in
               whose
               hands
               are
               the
               hearts
               of
               Kings
               as
               the
               rivers
               of
               waters
               ,
               which
               hee
               turneth
               whethersoever
               hee
               wils
               ,
            
             could
             (
             had
             it
             so
             pleased
             him
             )
             by
             his
             irresistable
             power
             haue
             softned
             Pharaohs
             heart
             towards
             his
             people
             Israel
             .
             It
             was
             Gods
             revealed
             will
             (
             wherewith
             Moses
             acquainted
             him
             )
             that
             he
             should
             let
             the
             people
             goe
             :
             his
             secret
             will
             ,
             which
             he
             knew
             not
             ,
             till
             he
             felt
             the
             woefull
             effects
             of
             it
             ,
             to
             harden
             his
             heart
             for
             the
             declaration
             of
             his
             power
             in
             his
             deserved
             destruction
             .
             So
             for
             
               Abrahams
               offering
               up
               his
               son
               Isaak
               ,
            
             it
             was
             Gods
             revealed
             will
             ,
             
             that
             he
             should
             
               offer
               him
               up
               for
               a
               burnt
               offering
               ,
            
             as
             is
             plain
             ,
             in
             that
             he
             commanded
             him
             so
             to
             doe
             ,
             v.
             1.
             2
             ;
             yet
             withall
             ,
             it
             was
             Gods
             secret
             will
             ,
             that
             he
             should
             not
             offer
             him
             ,
             
               nor
               lay
               his
               hand
               upon
               him
               ,
               nor
               doe
               any
               thing
               unto
               him
            
             ;
             as
             he
             also
             revealed
             unto
             him
             in
             due
             time
             ,
             but
             purposed
             in
             himselfe
             before
             :
             
               God
               being
               without
               variablenesse
               ,
               or
               shadow
               of
               turning
               ,
            
             and
             not
             to
             be
             conceived
             
             to
             haue
             changed
             his
             mind
             ,
             as
             vain
             man
             doth
             ;
             yet
             were
             
             not
             these
             two
             wils
             contrary
             one
             to
             another
             ,
             but
             divers
             ,
             not
             in
             God
             ,
             in
             whom
             all
             things
             are
             one
             (
             even
             one
             God
             )
             but
             in
             respect
             of
             divers
             objects
             and
             ends
             .
             God
             willed
             Isaaks
             offering
             ,
             so
             far
             as
             the
             commanding
             will
             reached
             ,
             for
             the
             tryall
             of
             
               Abrahams
               faith
               and
               obedience
            
             ,
             and
             this
             he
             revealed
             :
             But
             now
             God
             would
             not
             haue
             him
             offered
             ,
             in
             regard
             of
             the
             event
             of
             the
             thing
             :
             but
             this
             as
             secret
             for
             the
             present
             ,
             and
             till
             God
             revealed
             it
             in
             its
             time
             .
             Neither
             doe
             we
             (
             or
             the
             Apostle
             whose
             steps
             we
             tread
             in
             )
             by
             teaching
             that
             God
             
               hardens
               men
               by
               a
               will
               that
               cannot
               be
               resisted
               ,
               say
            
             (
             as
             they
             ignorantly
             accuse
             us
             and
             him
             )
             
               that
               God
               compels
               men
               to
               trespass
               ,
               and
               so
               to
               suffer
               .
            
             There
             is
             no
             compulsion
             of
             any
             ,
             but
             of
             him
             that
             is
             unwilling
             :
             but
             he
             that
             is
             hardned
             ,
             is
             willingly
             hardned
             ,
             as
             well
             as
             necessarily
             .
             His
             hardning
             of
             himselfe
             in
             a
             course
             of
             sin
             ,
             is
             as
             voluntary
             ,
             as
             is
             Gods
             hardning
             him
             by
             way
             of
             punishment
             ,
             necessary
             and
             irresistible
             .
          
           
             The
             Apostle
             teacheth
             ,
             how
             it
             is
             
               impossible
               for
               these
               who
               were
            
             
             
               once
               enlightned
               ,
               &
               have
               tasted
               of
               the
               heavenly
               gift
               ,
               &c.
               if
               they
               fall
               away
               to
               renue
               them
               again
               to
               ,
               or
               by
               repentance
               .
            
             If
             it
             be
             impossible
             for
             them
             to
             repent
             ,
             then
             they
             remain
             impenitent
             necessarily
             by
             Gods
             just
             judgment
             upon
             them
             ,
             and
             yet
             I
             suppose
             ,
             voluntarily
             also
             ,
             even
             our
             adversaries
             being
             Iudges
             .
             Their
             impenitency
             therefore
             and
             hardnesse
             of
             heart
             ,
             though
             in
             regard
             of
             men
             a
             sin
             ,
             and
             therefore
             voluntary
             :
             it
             is
             in
             regard
             of
             God
             a
             punishment
             ,
             and
             therefore
             necessary
             and
             irresistable
             ,
             except
             we
             will
             say
             ,
             that
             men
             can
             resist
             Gods
             judgments
             :
             and
             doe
             that
             which
             the
             Apostle
             affirmes
             to
             be
             impossible
             .
          
           
             Neither
             needs
             this
             deep
             and
             divine
             mystery
             of
             Gods
             judgments
             trouble
             any
             that
             considers
             aright
             of
             these
             three
             things
             .
             First
             ,
             that
             as
             the
             Sun
             puts
             no
             ill
             savour
             into
             the
             dung-hill
             ,
             though
             the
             stink
             therof
             be
             increased
             by
             its
             shining
             :
             so
             neither
             doth
             God
             add
             any
             hardnesse
             ,
             or
             impenitency
             to
             any
             ,
             but
             onely
             leaves
             unrestrained
             ,
             occasions
             ,
             stirrs
             up
             ,
             and
             orders
             the
             corruption
             which
             he
             finds
             in
             men
             to
             this
             event
             .
             Secondly
             ,
             that
             man
             is
             more
             willing
             to
             be
             impenitent
             ,
             and
             hard-hearted
             ,
             then
             God
             is
             to
             have
             him
             so
             .
             Thirdly
             ,
             that
             this
             ,
             in
             regard
             of
             man
             is
             
             a
             sin
             :
             in
             regard
             of
             God
             ,
             a
             punishment
             of
             former
             sins
             .
          
           
             The
             Apostles
             answer
             to
             the
             objection
             now
             followeth
             ,
             v.
             20.
             
             
               Nay
               ,
               but
               O
               man
               ,
               who
               art
               thou
               that
               disputest
               with
               God
               ?
               shall
               the
               thing
               formed
               say
               to
               him
               that
               formed
               it
               ,
               why
               hast
               thou
               made
               me
               thus
               ?
               Hath
               not
               the
               potter
               power
               over
               the
               clay
               ,
               of
               the
               same
               lump
               to
               make
               one
               vessel
               unto
               honor
               ,
               and
               another
               to
               dishonor
               ?
            
             Wherein
             first
             ,
             he
             represseth
             mans
             insolency
             ,
             who
             being
             but
             man
             ,
             yet
             dare
             presume
             to
             call
             Gods
             doing
             into
             question
             .
             2.
             
             He
             justifies
             the
             Lords
             doing
             by
             his
             absolute
             power
             over
             the
             creature
             ,
             as
             the
             potter
             hath
             power
             over
             his
             clay
             .
          
           
             And
             by
             this
             answer
             of
             the
             Apostle
             it
             appeares
             ,
             how
             these
             men
             mistake
             his
             meaning
             in
             the
             question
             .
             His
             answer
             is
             not
             at
             all
             of
             this
             or
             that
             manner
             of
             saving
             men
             ,
             (
             as
             they
             imagine
             and
             maintain
             )
             but
             of
             the
             saving
             of
             this
             person
             rather
             then
             that
             :
             they
             being
             both
             alike
             in
             themselves
             ,
             and
             as
             
               the
               clay
               of
               the
               same
               lump
               .
            
             If
             Pauls
             answer
             should
             be
             shaped
             according
             to
             their
             misformed
             question
             ,
             then
             the
             meaning
             must
             be
             ;
             that
             the
             potter
             might
             chuse
             which
             way
             he
             would
             make
             a
             vessell
             of
             honor
             ,
             
             whether
             by
             
               the
               workes
               of
               the
               Law
            
             ,
             or
             by
             
               faith
               and
               obedience
               to
               the
               Gospell
               :
            
             and
             so
             not
             of
             the
             same
             lump
             ,
             but
             of
             two
             contrary
             lumps
             :
             the
             one
             
               beleeving
               and
               obeying
            
             ;
             the
             other
             ,
             
               not
               turning
               from
               hi●
               wicked
               way
               ▪
            
             and
             yet
             
               seeking
               salvation
               by
               his
               worke●
            
             .
             The
             Apostle
             here
             plainly
             pleads
             the
             Lords
             power
             over
             the
             creature
             ,
             to
             make
             him
             a
             vessell
             of
             honor
             or
             dishonor
             :
             they
             plead
             the
             Lords
             power
             over
             the
             means
             onely
             ,
             by
             which
             he
             will
             do
             this
             .
             He
             ,
             the
             Lords
             power
             over
             the
             clay
             of
             the
             same
             lump
             :
             but
             they
             ,
             over
             clay
             of
             clean
             contrary
             qualities
             .
             Besides
             ,
             if
             Paul
             meant
             here
             to
             bring
             in
             the
             Iewes
             defending
             themselves
             ,
             that
             God
             had
             no
             cause
             
               to
               complain
               that
               they
               stuck
               to
               the
               Law
               ,
            
             that
             is
             ,
             looked
             
               to
               be
               justified
               by
               it
               ,
               seeing
               Gods
               will
               was
               that
               men
            
             
             
               should
               obey
               his
               Lawes
               ,
               and
               so
               live
               in
               them
               ,
            
             what
             needed
             he
             to
             haue
             sought
             so
             farre
             for
             an
             answer
             ,
             as
             the
             absolute
             power
             of
             God
             ?
             seeing
             he
             had
             an
             answer
             at
             hand
             which
             might
             have
             stopped
             all
             mouthes
             ,
             and
             which
             he
             ever
             presseth
             when
             question
             is
             
             of
             justification
             by
             the
             works
             of
             the
             Law
             ?
             which
             is
             ,
             that
             they
             could
             not
             fulfill
             the
             Law
             ,
             and
             therefore
             could
             not
             possibly
             
             be
             justified
             by
             it
             .
          
           
             Lastly
             ,
             their
             exposition
             of
             these
             words
             ,
             
               Why
               hast
               thou
               made
               me
               thus
               ?
            
             that
             is
             ,
             
               that
               I
               cannot
               obtain
               salvation
               by
               the
               workes
               of
               the
               Law
               ,
            
             directly
             crosseth
             the
             Apostle
             ,
             who
             grants
             that
             God
             made
             men
             ,
             as
             is
             there
             ▪
             objected
             ,
             and
             justifies
             him
             in
             so
             making
             or
             framing
             them
             ,
             both
             in
             his
             decree
             ,
             and
             work
             of
             holy
             providence
             ,
             by
             the
             power
             which
             he
             hath
             over
             men
             ,
             as
             the
             
               potter
               over
               his
               clay
               ,
               Hath
               not
               the
               potter
               power
               over
               the
               clay
               ?
               &c.
            
             Besides
             ,
             
             men
             make
             themselves
             uncapable
             of
             salvation
             by
             the
             Law
             ,
             in
             that
             they
             keep
             it
             not
             .
             But
             the
             Apostle
             here
             speaks
             of
             
               Gods
               making
            
             men
             ,
             
               vessels
               unto
               dishonor
            
             ,
             and
             not
             of
             mens
             making
             themselves
             ;
             and
             of
             the
             potter
             making
             the
             vessell
             ,
             and
             not
             of
             the
             vessels
             making
             it self
             thus
             ,
             or
             thus
             .
             It
             is
             plain
             Paul
             grants
             the
             objection
             ,
             that
             no
             man
             can
             resist
             Gods
             will
             ;
             and
             yet
             justifies
             his
             complaining
             ,
             considering
             his
             power
             over
             his
             creature
             to
             decree
             ,
             and
             so
             to
             bring
             unto
             most
             contrary
             estates
             by
             just
             and
             convenient
             meanes
             ,
             persons
             in
             themselves
             alike
             ,
             and
             as
             the
             clay
             of
             one
             lump
             ,
             v.
             21.
             22.
             23.
             
          
        
         
           
             ADVERSARIES
             .
          
           
             IN
             the
             opening
             of
             these
             verses
             they
             follow
             their
             usuall
             ,
             but
             ill
             custome
             of
             carrying
             the
             Reader
             away
             to
             other
             places
             ,
             and
             things
             :
             and
             enter
             upon
             a
             tedious
             discourse
             upon
             Ier.
             18.
             
               from
               whence
            
             they
             affirme
             ,
             
               the
               Apostle
               hath
               these
               words
            
             ,
             and
             so
             speaks
             of
             the
             same
             
               making
               of
               a
               vessell
               of
               dishonor
            
             with
             the
             prophet
             in
             that
             place
             .
          
        
         
           
             DEFENCE
             .
          
           
             I
             Deny
             their
             peremptory
             assertion
             ,
             and
             require
             their
             proof
             .
             If
             they
             say
             the
             same
             words
             are
             there
             ;
             first
             ,
             that
             is
             not
             simply
             true
             ;
             for
             part
             of
             them
             onely
             are
             there
             to
             be
             found
             ,
             and
             so
             are
             they
             in
             other
             places
             ,
             by
             name
             Esay
             45.
             9.
             where
             it
             is
             evident
             ,
             the
             Prophet
             speaks
             of
             another
             matter
             .
             It
             is
             too
             weak
             a
             collection
             ,
             that
             because
             the
             like
             phrase
             or
             form
             of
             speech
             in
             part
             ,
             is
             to
             be
             found
             in
             two
             places
             ,
             that
             therefore
             the
             one
             is
             taken
             out
             of
             the
             other
             ,
             and
             that
             to
             the
             same
             purpose
             .
             And
             to
             put
             
             the
             matter
             out
             of
             doubt
             ,
             it
             is
             evident
             that
             the
             Prophet
             ,
             and
             Apostle
             speak
             of
             clean
             divers
             things
             :
             the
             Prophet
             speaks
             of
             marring
             the
             vessell
             ,
             and
             making
             it
             again
             ;
             that
             is
             ,
             of
             destroying
             persons
             or
             peoples
             ,
             if
             they
             repent
             not
             ;
             or
             doing
             good
             to
             them
             which
             repent
             :
             The
             Apostle
             ,
             of
             making
             the
             vessell
             out
             of
             the
             masse
             ,
             or
             lump
             ,
             honourable
             or
             dishonourable
             .
             The
             Prophet
             speaks
             of
             the
             making
             or
             marring
             of
             one
             and
             the
             same
             vessell
             :
             the
             Apostle
             of
             divers
             vessels
             ,
             and
             the
             making
             of
             one
             to
             honour
             ,
             and
             another
             to
             dishonour
             .
             Lastly
             ,
             the
             Apostle
             here
             speaks
             of
             the
             Lords
             purpose
             and
             work
             ,
             without
             respect
             to
             good
             or
             evill
             done
             by
             the
             persons
             ,
             and
             considering
             them
             as
             clay
             of
             the
             same
             lump
             :
             the
             Prophets
             ,
             of
             Gods
             dealing
             with
             persons
             ,
             according
             to
             the
             good
             or
             evill
             which
             hee
             finds
             in
             them
             ,
             and
             so
             being
             divers
             ,
             yea
             clean
             contrary
             lumps
             .
             And
             where
             they
             insinuate
             ,
             that
             we
             hold
             the
             
               making
               of
               the
               clay
               to
               be
               in
               creation
               ,
            
             which
             they
             affirm
             to
             be
             in
             vocation
             ;
             they
             speak
             untruely
             in
             both
             .
             No
             man
             ever
             held
             that
             God
             in
             ,
             or
             by
             creation
             made
             any
             vessell
             to
             dishonour
             ;
             neither
             can
             they
             ascribe
             this
             ,
             as
             they
             doe
             to
             vocation
             .
             Gods
             calling
             men
             is
             not
             to
             dishonour
             ,
             but
             to
             honour
             onely
             .
             It
             is
             the
             divell
             ,
             and
             his
             instruments
             ,
             and
             not
             God
             ,
             who
             call
             men
             to
             dishonour
             ,
             which
             these
             men
             also
             proue
             against
             themselvs
             at
             large
             ,
             in
             the
             two
             pages
             following
             ;
             
             and
             therin
             pull
             down
             with
             the
             one
             hand
             ,
             what
             they
             haue
             built
             with
             the
             other
             ,
             as
             children
             use
             to
             doe
             with
             their
             cob-castles
             .
          
           
             That
             which
             followeth
             ,
             v.
             24.
             25
             &c.
             is
             not
             to
             the
             thing
             in
             hand
             .
             The
             disputation
             about
             election
             ends
             ,
             v.
             23
             ,
             and
             that
             of
             vocation
             followeth
             :
             which
             latter
             is
             an
             effect
             of
             the
             former
             ,
             declaring
             indeed
             the
             persons
             ,
             but
             not
             confounding
             the
             things
             .
          
           
             And
             thus
             ,
             if
             these
             men
             may
             be
             their
             own
             Iudges
             ,
             and
             may
             haue
             the
             praise
             which
             their
             own
             mouth
             giues
             them
             ,
             they
             
               haue
               very
               sufficiently
               explaned
               the
               ninth
               chapter
               to
               the
               Romans
               ,
               and
               to
               full
               satisfaction
               of
               him
               that
               doubts
               ,
               resolving
               him
               in
               every
               difficult
               place
               therof
               ,
            
             as
             they
             blow
             the
             trumpet
             ,
             or
             rather
             the
             bladder
             of
             their
             own
             praise
             :
             But
             if
             the
             Scriptures
             in
             their
             
             true
             sense
             ,
             and
             scope
             may
             be
             judge
             ,
             and
             giue
             sentence
             ,
             they
             will
             be
             found
             neither
             to
             know
             them
             ,
             nor
             the
             power
             of
             God
             over
             his
             creature
             .
             Which
             power
             ,
             yet
             v.
             22
             ,
             is
             declared
             not
             to
             be
             tyrannicall
             ,
             but
             most
             just
             ,
             never
             punishing
             ,
             but
             after
             the
             
               induring
               of
               the
               vessels
               of
               wrath
            
             having
             sinned
             :
             as
             is
             his
             mercy
             also
             
               richly
               glorious
            
             in
             the
             salvation
             of
             the
             
               vessels
               of
               mercy
            
             ,
             v.
             23.
             
          
        
         
           
             ADVERSARIES
             .
          
           
             THE
             last
             place
             which
             they
             take
             upon
             them
             to
             answer
             is
             ,
             Act.
             13
             ,
             
               So
               many
               as
               were
               ordained
               to
               eternall
               life
               beleeved
            
             ;
             that
             is
             ,
             say
             they
             ,
             
               So
               many
               as
               beleev
               ,
               and
               obey
               the
               truth
               ,
               are
               ordained
            
             
             
               to
               eternall
               life
            
             .
          
        
         
           
             DEFENCE
             .
          
           
             A
             Strange
             perverting
             of
             the
             Scriptures
             ,
             setting
             the
             head
             in
             the
             feets
             place
             ,
             and
             the
             feet
             in
             the
             heads
             .
             For
             although
             the
             thing
             which
             they
             affirm
             ,
             be
             in
             it selfe
             true
             ,
             yet
             is
             it
             not
             the
             Evangelists
             meaning
             .
             Luke
             descends
             from
             the
             cause
             to
             the
             effect
             ;
             they
             crosly
             ascend
             from
             the
             effect
             to
             the
             cause
             .
             The
             Evangelists
             meaning
             is
             ,
             that
             Pauls
             preaching
             in
             Antioch
             had
             a
             divers
             event
             with
             divers
             :
             of
             whom
             
               so
               many
               as
               were
               pre-appointed
            
             ,
             or
             ordained
             
               to
               life
               beleeved
            
             ,
             that
             is
             ,
             of
             unbeleevers
             ,
             which
             they
             were
             before
             ,
             became
             beleevers
             in
             Christ
             :
             according
             to
             that
             Rom.
             8.
             30
             ,
             
               whom
               he
               predestinated
               them
               also
               he
               called
               :
            
             that
             is
             ,
             he
             gaue
             them
             to
             beleev
             and
             repent
             .
             Their
             preordination
             or
             predestination
             to
             life
             therefore
             ,
             went
             before
             their
             effectuall
             calling
             and
             beleeving
             ,
             as
             the
             cause
             before
             the
             effect
             .
          
           
             Their
             assertion
             in
             the
             application
             of
             their
             
               Similitude
               ,
               of
               a
            
             
             
               mercifull
               rich
               man
               ,
               offering
               mony
               to
               so
               many
               as
               come
               ,
            
             that
             
               they
               who
               proudly
               refuse
               the
               rich
               mans
               gift
               were
               ordained
               to
               haue
               it
               ,
               as
               well
               as
               any
               that
               received
               it
               ,
            
             is
             most
             erroneous
             ,
             being
             applyed
             to
             the
             matter
             in
             hand
             ,
             and
             strikes
             directly
             against
             the
             Text
             ,
             which
             saith
             ,
             that
             
               so
               many
               as
               were
               ordained
               to
               life
               did
               beleev
            
             ;
             that
             
             is
             ,
             did
             come
             and
             receiv
             
               eternall
               life
               by
               beleeving
            
             in
             Christ.
             If
             all
             ,
             or
             so
             many
             as
             were
             ordained
             received
             it
             ,
             then
             they
             that
             received
             it
             not
             ,
             were
             not
             ordained
             .
             Neither
             doth
             v.
             46
             (
             as
             they
             affirm
             
             for
             a
             conclusion
             ,
             that
             their
             end
             may
             answer
             their
             beginning
             )
             testifie
             any
             such
             thing
             :
             but
             onely
             that
             they
             who
             
               thought
               themselvs
               unworthy
               of
               eternall
               life
               ,
               had
               the
               word
               of
               God
               preached
               unto
               them
               :
            
             but
             that
             they
             were
             therfore
             ordained
             to
             eternall
             life
             ,
             is
             not
             
               the
               testimony
               of
               the
               Text
            
             ,
             but
             their
             unskilfull
             glosse
             .
             The
             Holy
             Ghost
             expresly
             opposeth
             unto
             them
             to
             whom
             Paul
             speaks
             ,
             v.
             46
             ,
             them
             that
             were
             
               ordained
               to
               life
            
             ,
             v.
             48.
             
          
        
      
       
         
           CHAP.
           III.
           
        
         
           
             Of
             falling
             away
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             THE
             third
             Head
             questioned
             is
             ,
             according
             to
             their
             order
             ,
             
             whether
             
               a
               man
               may
               full
               from
               life
               eternalls
            
             but
             is
             more
             plainly
             and
             fully
             thus
             laid
             down
             ;
             
               Whether
               a
               man
               truely
               and
               effectually
               called
               ,
               justified
               ,
               and
               sanctified
               ,
               may
               wholly
               fall
               away
               from
               the
               grace
               of
               Christ
               ?
            
             They
             hold
             the
             affirmatiue
             ;
             and
             that
             
               a
               man
               may
            
             thus
             
               fall
               away
            
             :
             though
             they
             set
             down
             their
             opinion
             both
             in
             unproper
             ,
             and
             doubtfull
             terms
             ,
             where
             they
             say
             ,
             that
             
               the
               promise
               of
               Gods
               election
               is
               continuedupon
               continuance
               in
               the
               condition
               of
               faith
               ,
               and
               obedience
               to
               Christs
               Gospell
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             the
             Scriptures
             speak
             not
             of
             the
             
               promise
               of
               Gods
               election
            
             ,
             as
             they
             here
             doe
             again
             ,
             and
             again
             .
             Election
             ,
             or
             gods
             purpose
             of
             electing
             is
             before
             the
             world
             :
             the
             promise
             not
             ,
             till
             men
             actually
             be
             .
             Gods
             purpose
             must
             needs
             be
             before
             his
             promise
             ,
             for
             he
             but
             promiseth
             in
             time
             ,
             what
             he
             purposed
             from
             eternity
             .
             If
             they
             had
             spoken
             of
             
               Gods
               purpose
               of
            
             ,
             or
             
               according
               to
               election
            
             ,
             
             it
             had
             been
             something
             :
             but
             what
             the
             
               promise
               of
               election
            
             means
             ,
             I
             understand
             not
             ;
             nor
             ,
             I
             suppose
             themselvs
             .
             All
             
             election
             is
             to
             somewhat
             ▪
             and
             this
             ,
             of
             which
             they
             speak
             ,
             to
             
             
               salvation
               ,
               the
               Kingdom
               of
               God
               ,
               and
               eternall
               life
               ▪
            
             In
             their
             meaning
             then
             ,
             God
             promiseth
             to
             chuse
             to
             eternall
             life
             ,
             and
             continueth
             to
             promise
             to
             chuse
             to
             eternall
             life
             ,
             
               upon
               condition
               of
               continuance
               of
               the
               condition
               of
               election
               ,
               faith
               and
               obedience
               ▪
            
             Now
             a
             promise
             made
             upon
             a
             condition
             to
             goe
             before
             ,
             is
             not
             to
             be
             performed
             till
             the
             condition
             be
             performed
             :
             and
             so
             ,
             by
             their
             doctrine
             ,
             God
             doth
             not
             elect
             any
             till
             they
             haue
             continued
             to
             the
             end
             ,
             in
             faith
             and
             obedience
             ,
             that
             is
             till
             they
             be
             dead
             .
             And
             so
             actuall
             and
             particular
             election
             ,
             is
             not
             of
             men
             living
             ,
             but
             dead
             :
             To
             which
             absurd
             assertion
             ,
             these
             mens
             Masters
             ,
             the
             Arminians
             are
             driven
             .
             It
             is
             true
             ,
             that
             God
             neither
             purposeth
             nor
             promiseth
             to
             saue
             any
             ,
             but
             such
             as
             persevere
             in
             faith
             and
             repentance
             unto
             the
             end
             :
             So
             is
             it
             also
             true
             ,
             that
             this
             perseverance
             in
             grace
             depends
             upon
             election
             ,
             which
             is
             ,
             both
             to
             the
             end
             ,
             and
             means
             ,
             Christ
             Iesus
             ,
             and
             perseverance
             in
             faith
             in
             him
             ,
             and
             
             obedience
             unto
             him
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             THeir
             Arguments
             are
             of
             two
             sorts
             :
             the
             former
             drawn
             from
             such
             
               Scriptures
               as
               teach
            
             (
             as
             they
             say
             )
             
               that
               the
               godly
               may
               fall
               away
               :
            
             the
             latter
             from
             such
             ,
             as
             
               exhort
               and
               admonish
               godly
               men
               to
               keep
               them-from
               falling
               away
               .
            
             The
             latter
             of
             these
             two
             they
             prosequute
             ●n
             the
             first
             place
             ,
             upon
             this
             ground
             ;
             that
             
               if
               there
               were
               not
               danger
               ,
               and
               great
               need
               of
               warning
               ,
               the
               Lord
               ,
               who
               saith
               not
               in
               vain
               unto
               his
               people
               ,
            
             Seek
             yee
             me
             ,
             Esay
             45.
             19
             ,
             
               would
               not
               so
               oft
               move
               them
               to
               take
               heed
               ,
               beware
               ,
               and
               the
               like
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             AS
             they
             are
             deceived
             ,
             by
             the
             translation
             which
             they
             follow
             ,
             Esay
             45
             ,
             the
             Lord
             not
             speaking
             of
             his
             not
             saying
             in
             vain
             to
             his
             people
             ;
             
               Seek
               yee
               me
            
             :
             but
             of
             their
             
               not
               seeking
               him
               in
               vain
               ;
               seeing
               all
               his
               words
               tend
               to
               righteousnesse
               :
            
             So
             the
             ground
             which
             they
             lay
             is
             true
             in
             its
             selfe
             ;
             namely
             ,
             that
             
               were
               there
               no
               danger
            
             any
             way
             ,
             then
             it
             were
             
               in
               vain
               ,
               to
               warn
               to
               take
               heed
               ,
            
             which
             to
             affirm
             of
             God
             ,
             derogates
             from
             his
             wisedom
             .
             We
             are
             therfore
             
             in
             the
             first
             place
             ,
             by
             way
             of
             distinction
             ,
             to
             consider
             a
             faithfull
             man
             ,
             either
             in
             respect
             of
             himselfe
             ,
             as
             sustaining
             himselfe
             :
             or
             in
             respect
             of
             the
             grace
             of
             Christ
             sustaining
             him
             .
             Considering
             him
             in
             himselfe
             ,
             we
             willingly
             grant
             ,
             that
             a
             faithfull
             man
             may
             as
             easily
             fall
             away
             ,
             as
             did
             the
             Angels
             in
             heaven
             ,
             and
             Adam
             in
             paradice
             ,
             being
             left
             to
             themselvs
             :
             grace
             not
             being
             (
             as
             is
             reason
             )
             an
             inseparable
             property
             ,
             but
             that
             which
             is
             
             separable
             from
             mans
             nature
             .
             But
             now
             considering
             the
             same
             faithfull
             person
             ,
             as
             a
             living
             member
             of
             Christs
             body
             ,
             receiving
             
               nourishment
               from
               him
               the
               head
            
             ;
             and
             given
             to
             Christ
             
               by
               the
               Father
               ,
               that
               he
               might
               saue
               him
            
             ;
             as
             having
             the
             
               spirit
               of
               Christ
               dwelling
               in
               him
            
             ;
             and
             as
             
               kept
               by
               the
               power
               of
               God
               ,
               through
               faith
               to
               salvation
               :
            
             in
             that
             regard
             we
             deny
             ,
             that
             it
             can
             come
             to
             passe
             possibly
             ,
             that
             such
             a
             one
             should
             wholly
             fall
             away
             from
             the
             grace
             received
             .
             And
             this
             divers
             consideration
             of
             one
             ,
             and
             the
             same
             person
             ,
             is
             founded
             in
             the
             Scriptures
             ,
             and
             light
             of
             reason
             .
             The
             Apostle
             teacheth
             ,
             that
             both
             he
             and
             all
             others
             are
             insufficient
             
               of
               themselvs
               ,
               to
               think
               any
               thing
               ,
               as
               of
               themselvs
               :
               but
            
             
             sufficient
             ,
             as
             of
             God
             ;
             that
             the
             faithfull
             may
             be
             weak
             in
             themselvs
             ,
             and
             haue
             
               God
               perfecting
               his
               strength
            
             in
             mans
             weakenesse
             ;
             that
             not
             a
             mans
             selfe
             ,
             
               but
               the
               grace
               of
               God
               in
               him
               may
               labour
               aboundantly
               ,
            
             that
             is
             ,
             he
             by
             ●t
             ,
             and
             not
             by
             his
             own
             strength
             .
             Thus
             (
             to
             open
             the
             distinction
             yet
             full●er
             )
             might
             Christs
             flesh
             haue
             
               seen
               corruption
            
             ,
             considered
             in
             it selfe
             ,
             as
             being
             made
             of
             the
             same
             mould
             with
             ours
             :
             but
             so
             could
             it
             not
             possibly
             in
             regard
             of
             Gods
             purpose
             ,
             promise
             ,
             and
             work
             of
             providence
             to
             the
             contrary
             .
             So
             considering
             his
             bones
             in
             themselvs
             ,
             and
             their
             
             naturall
             strength
             ,
             it
             was
             as
             possible
             they
             should
             haue
             been
             broken
             ,
             by
             the
             souldiers
             ,
             as
             the
             bones
             of
             the
             two
             theevs
             ,
             crucified
             with
             him
             :
             but
             yet
             this
             was
             impossible
             in
             respect
             of
             Gods
             
             precedent
             word
             and
             prediction
             ,
             
               Not
               a
               bone
               of
               him
               shall
               be
               broken
            
             ;
             and
             of
             his
             present
             work
             of
             most
             powerfull
             providence
             ,
             according
             to
             his
             word
             .
          
           
             If
             now
             with
             this
             consideration
             ,
             that
             a
             beleever
             may
             of
             himselfe
             fall
             away
             ,
             we
             conjoyn
             this
             other
             ,
             that
             the
             exhortations
             ,
             and
             admonitions
             in
             the
             Scriptures
             ,
             are
             means
             sanctified
             
             of
             God
             to
             keep
             ,
             and
             preserv
             all
             his
             from
             such
             apostasie
             ,
             how
             should
             it
             seem
             strange
             unto
             any
             ,
             that
             God
             should
             infallibly
             obtain
             his
             own
             end
             (
             the
             perseverance
             of
             his
             Saints
             )
             by
             his
             own
             means
             ,
             which
             these
             exhortations
             are
             ?
             Is
             it
             a
             good
             argument
             that
             God
             may
             fail
             of
             his
             end
             ,
             because
             he
             useth
             effectuall
             means
             wherby
             to
             obtain
             it
             ,
             as
             exhortations
             and
             warnings
             are
             ,
             to
             perseverance
             ?
             Is
             it
             a
             good
             argument
             ,
             that
             the
             conduit
             may
             want
             water
             ,
             because
             a
             man
             (
             skilfull
             in
             water-works
             )
             layeth
             the
             conduit
             pipes
             with
             all
             diligence
             ,
             and
             Art
             ,
             between
             the
             Spring-head
             ,
             and
             the
             Conduit
             ?
             Or
             that
             the
             childe
             (
             whom
             his
             father
             holding
             him
             fast
             by
             the
             hand
             ,
             in
             a
             slippery
             way
             ,
             and
             bidding
             him
             look
             that
             he
             fall
             not
             )
             can
             fall
             out
             of
             his
             fathers
             hand
             ?
             Nay
             ,
             though
             left
             to
             himselfe
             ,
             he
             may
             ,
             yea
             cannot
             but
             fall
             ;
             yet
             considering
             his
             Fathers
             strength
             (
             supposing
             him
             one
             that
             cannot
             fall
             himselfe
             )
             wherof
             the
             childe
             is
             made
             partakers
             for
             his
             supportance
             ,
             he
             cannot
             fall
             :
             Such
             a
             holding
             ,
             and
             helping
             hand
             of
             God
             are
             these
             exhortations
             ,
             made
             effectuall
             by
             his
             Spirit
             in
             the
             hearts
             of
             his
             children
             ,
             true
             beleevers
             .
             Vnto
             whom
             ,
             as
             the
             Lord
             
               suith
               ,
               Seek
               yee
               my
               face
            
             ;
             so
             they
             answer
             ,
             
             
               Thy
               face
               ,
               Lord
               doe
               we
               seek
               :
            
             The
             Lord
             saith
             in
             his
             word
             ,
             
               Take
               heed
               ,
               Stand
               fast
               ,
               Beware
               that
               ye
               fall
               not
               away
               ,
            
             and
             the
             like
             .
             Vnto
             which
             their
             godly
             hearts
             answer
             ,
             Lord
             wee
             doe
             take
             heed
             ,
             doe
             beware
             ,
             &c.
             
             For
             
               by
               these
               the
               servant
            
             of
             God
             
               is
               warned
            
             :
             
             They
             are
             as
             
               seed
               sown
               in
               good
               ground
            
             ,
             which
             
               brings
               forth
               frui●
               with
               patience
               to
               the
               harvest
               .
            
             So
             as
             in
             truth
             ,
             the
             clean
             contrary
             doctrine
             to
             these
             mens
             collection
             ,
             is
             true
             ;
             that
             therfore
             the
             truely
             faithfull
             cannot
             fall
             away
             ,
             because
             they
             (
             they
             I
             say
             ,
             being
             faithfull
             ,
             obedient
             ,
             and
             of
             honest
             hearts
             )
             are
             by
             such
             exhortations
             ,
             and
             admonitions
             ,
             armed
             against
             such
             evill
             of
             apostacy
             .
          
           
             To
             conclude
             this
             point
             .
             The
             Lord
             Iesus
             giues
             his
             Apostles
             
             in
             charge
             to
             
               teach
               all
               Nations
               whatsoever
               he
               had
               commanded
               them
               :
            
             adding
             thereunto
             ,
             the
             promise
             of
             his
             presence
             
               with
               them
            
             ,
             if
             they
             so
             did
             ,
             
               to
               the
               end
               of
               the
               world
               :
            
             against
             whom
             also
             a
             Woe
             was
             denounced
             
               if
               they
               did
               not
               preach
            
             the
             same
             Gospell
             .
             
             I
             would
             now
             know
             whether
             it
             could
             so
             come
             to
             passe
             ,
             
             that
             these
             Apostles
             should
             not
             ,
             and
             that
             willingly
             ,
             preach
             this
             Gospell
             ,
             and
             the
             truths
             thereof
             ?
             This
             to
             affirm
             were
             to
             blaspheme
             the
             holy
             Spirit
             of
             God
             ,
             by
             which
             they
             were
             immediately
             and
             infallibly
             guided
             in
             their
             Ministery
             .
             Promises
             therfore
             and
             threatnings
             are
             not
             in
             vain
             for
             the
             provoking
             of
             men
             unto
             those
             duties
             ,
             which
             by
             reason
             of
             the
             Spirits
             powerfull
             work
             in
             them
             ,
             it
             is
             not
             possible
             but
             they
             should
             perform
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             THE
             Scriptures
             brought
             by
             them
             for
             their
             Assertion
             ,
             
             follow
             .
             The
             first
             is
             ,
             Hebr.
             11.
             15.
             whence
             they
             gather
             ,
             that
             as
             
               Esau
               lost
               his
               earthly
               inheritance
               ,
               to
               which
               hee
               had
               right
               ,
               so
               may
               the
               Saints
               loose
               their
               heavenly
               inheritance
               ,
               which
               they
               haue
               right
               to
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             THE
             Apostle
             doth
             not
             so
             conclude
             ,
             but
             exhorts
             them
             onely
             to
             take
             head
             thereof
             :
             and
             of
             that
             matter
             we
             spake
             
             even
             now
             at
             large
             .
             Esau
             was
             a
             
               prophane
               person
            
             before
             he
             sold
             his
             birth-right
             ,
             and
             never
             other
             ;
             No
             doubt
             but
             a
             prophane
             person
             ,
             or
             hypocrite
             ,
             nourishing
             in
             himselfe
             the
             
               root
               of
               bitternes
            
             ,
             though
             living
             in
             the
             Church
             ,
             may
             loose
             whatsoever
             right
             he
             had
             ;
             and
             of
             such
             the
             Apostle
             here
             speaks
             .
             If
             it
             be
             further
             objected
             ,
             that
             Esau
             had
             right
             indeed
             to
             the
             birth-right
             (
             by
             them
             unskilfully
             called
             the
             inheritance
             )
             I
             answer
             ,
             that
             he
             had
             never
             right
             to
             it
             spiritually
             ,
             nor
             in
             Gods
             appoyntment
             ,
             but
             onely
             in
             outward
             course
             ,
             and
             in
             regard
             of
             men
             :
             and
             such
             a
             right
             to
             the
             heavenly
             inheritance
             may
             be
             ,
             and
             is
             ,
             by
             too
             many
             lost
             ,
             as
             the
             Apostle
             here
             insinuates
             .
             Lastly
             ,
             who
             sees
             not
             the
             difference
             between
             the
             inward
             grace
             of
             faith
             and
             holines
             in
             the
             heart
             of
             a
             true
             beleever
             ;
             and
             the
             carnall
             right
             to
             that
             which
             is
             common
             to
             good
             ,
             and
             bad
             ?
          
           
             In
             Math.
             5.
             15.
             
             Christ
             sayth
             not
             as
             they
             accuse
             him
             ,
             that
             
               salt
               may
               loose
               his
               savour
            
             :
             but
             
               if
               the
               salt
               loose
               his
               savour
               ,
            
             as
             he
             sayth
             .
             
               If
               it
               be
               possible
               ,
               let
               this
               cup
               passe
               from
               me
               :
            
             which
             yet
             (
             all
             things
             
             considered
             )
             could
             not
             be
             .
             Of
             which
             form
             of
             speech
             we
             haue
             
             lately
             treated
             ,
             and
             shall
             more
             hereafter
             .
             I
             suppose
             it
             was
             never
             seen
             ,
             that
             salt
             wanted
             saltnesse
             :
             and
             if
             it
             doe
             ,
             how
             is
             it
             salt
             ?
             Besides
             ,
             Christ
             calles
             not
             his
             Apostles
             salt
             ,
             and
             light
             ,
             in
             regard
             of
             the
             grace
             of
             faith
             in
             their
             hearts
             ;
             but
             of
             their
             preaching
             the
             Gospell
             ,
             therewith
             to
             season
             and
             inlighten
             the
             world
             .
             2.
             
             Pet.
             2.
             20.
             they
             pervert
             as
             the
             former
             places
             :
             making
             that
             absolute
             which
             is
             but
             conditionall
             ,
             and
             with
             an
             
               If.
               They
            
             (
             say
             they
             )
             
               which
               are
               washed
               ,
               may
               return
               with
               the
               sow
               ,
               to
               wallow
               in
               the
               myre
               ,
               and
               their
               latter
               end
               be
               worse
               then
               the
               beginning
               .
            
             The
             Apostle
             sayth
             ,
             
               If
               after
               they
               be
               washed
            
             ,
             &c.
             
             These
             forms
             of
             speech
             ,
             whether
             in
             scripture
             ,
             or
             other
             where
             ,
             
               If
               this
               ,
               then
               that
            
             ,
             do
             not
             necessarily
             prove
             ,
             that
             either
             this
             or
             that
             is
             so
             indeed
             ;
             but
             onely
             ,
             that
             if
             this
             be
             so
             ,
             then
             that
             also
             .
             Both
             this
             and
             that
             in
             themselves
             may
             be
             impossible
             ,
             and
             yet
             the
             consequence
             good
             :
             as
             if
             I
             should
             say
             at
             mid-night
             ,
             
               If
               it
               be
               day
               ,
               the
               Sun
               is
               rising
            
             ;
             or
             at
             mid-day
             ,
             
               If
               it
               be
               night
               ,
               the
               Sun
               is
               set
               :
            
             so
             in
             the
             Scriptures
             ,
             Luk.
             19.
             40.
             1.
             
             Cor.
             15.
             13
             ,
             14.
             15.
             16.
             
             &c.
             Gal.
             1.
             5.
             10.
             and
             in
             infinite
             other
             places
             .
             It
             is
             sufficient
             for
             the
             truth
             of
             a
             conditionall
             proposition
             ,
             that
             the
             latter
             part
             follow
             infallibly
             upon
             the
             former
             ;
             if
             it
             be
             ;
             but
             requires
             not
             that
             it
             should
             be
             .
             These
             men
             and
             others
             herein
             labour
             of
             the
             same
             mistaking
             with
             the
             Disciples
             ,
             Ioh.
             21.
             22.
             23.
             who
             upon
             Christs
             words
             
               to
               Peter
            
             touching
             ▪
             
               Iohn
               ,
               If
               I
               will
               that
               he
               tarry
               till
               ▪
               I
               come
               ,
               what
               is
               that
               to
               thee
               ?
            
             concluded
             ,
             that
             
               Iohn
               should
               not
               dye
            
             ,
             but
             should
             survive
             till
             the
             second
             comming
             of
             Christ
             ;
             which
             fancy
             also
             continued
             a
             long
             time
             in
             the
             mindes
             of
             many
             .
             But
             the
             Evangelist
             in
             
             the
             same
             place
             teacheth
             them
             that
             will
             learn
             ,
             not
             to
             interprete
             conditionall
             speeches
             ,
             as
             absolute
             ?
             
               Iesus
               sayd
               not
               unto
               him
               ,
               he
               shall
               not
               dye
               ;
               but
               ,
               if
               I
               will
               that
               he
               tarry
               till
               I
               come
               ,
               or
               dye
               not
               .
            
          
           
             If
             it
             be
             further
             replyed
             ,
             that
             the
             Apostle
             aimes
             at
             certaine
             particular
             persons
             ,
             which
             
               denyed
               the
               Lord
               that
               bought
               them
               ,
               whose
               pernicious
               wayes
               others
               followed
               ,
               &
               unto
               whom
               it
               did
               happen
               according
               to
               the
               true
               proverb
               ▪
               The
               dog
               is
               turned
               to
               his
               vomit
               again
               :
            
             
             which
             same
             persons
             Iude
             also
             chargeth
             to
             
               haue
               turned
               the
               grace
               of
               God
               into
               wantonnesse
            
             ;
             I
             willingly
             grant
             the
             thing
             so
             to
             haue
             
             been
             ;
             but
             deny
             the
             conditionall
             form
             of
             speech
             to
             proue
             it
             absolutely
             .
             And
             for
             the
             thing
             ,
             I
             answer
             ,
             that
             the
             Apostles
             there
             speak
             of
             mens
             being
             purged
             and
             washed
             ,
             and
             the
             like
             ,
             according
             to
             the
             outward
             profession
             onely
             ,
             which
             they
             formerly
             made
             ,
             and
             which
             the
             Church
             took
             knowledge
             of
             :
             and
             not
             according
             to
             the
             inward
             truth
             of
             the
             heart
             ,
             which
             they
             knew
             not
             ,
             but
             God
             alone
             .
             I
             add
             ,
             to
             put
             the
             matter
             wholly
             out
             of
             question
             ,
             that
             these
             Apostles
             thus
             speaking
             ,
             doe
             in
             the
             same
             places
             both
             gather
             themselves
             by
             the
             event
             ,
             and
             teach
             us
             that
             these
             persons
             ,
             of
             whom
             they
             speak
             ,
             were
             never
             truely
             and
             effectually
             sanctified
             ,
             but
             onely
             in
             their
             own
             ,
             and
             other
             mens
             opinion
             :
             as
             where
             Peter
             ,
             v.
             7.
             8.
             9.
             opposing
             
               righteous
               Lot
            
             to
             the
             
               wicked
               Sodomites
            
             ,
             addeth
             ,
             that
             as
             
               God
               delivered
               him
            
             ,
             so
             fo
             he
             knoweth
             ,
             that
             is
             ,
             can
             and
             will
             
               deliver
               the
               godly
               out
               of
               temptations
               ,
               and
               to
               reserve
               the
               unrighteous
               to
               the
               day
               of
               judgment
               for
               punishment
               .
            
             Likewise
             v.
             21.
             
             
               The
               dog
               is
               turned
               to
               his
               own
               vomit
               again
               :
               and
               the
               sow
               that
               was
               washed
               ,
               to
               her
               wallowing
               in
               the
               myre
               .
            
             They
             were
             alwayes
             then
             ,
             in
             truth
             ,
             but
             Dogs
             and
             Swine
             ,
             though
             sometimes
             vomiting
             dogs
             ,
             and
             washed
             on
             the
             out-side
             as
             swine
             are
             in
             the
             waters
             .
             And
             yet
             more
             plainly
             ,
             of
             the
             same
             persons
             Iude
             sayth
             ,
             v.
             4.
             that
             they
             were
             
               ungodly
               men
               ,
               and
               before
               of
               old
               ordained
               to
               that
               condemnation
               ,
            
             and
             such
             as
             
               crept
               in
               unawares
            
             .
             They
             were
             at
             the
             best
             but
             hypocrites
             ,
             in
             truth
             ,
             and
             such
             as
             had
             crept
             in
             unawares
             ,
             though
             seeming
             for
             a
             time
             to
             others
             (
             and
             it
             may
             be
             to
             themselves
             also
             )
             sanctified
             and
             purged
             ,
             by
             their
             outward
             profession
             which
             profession
             formerly
             by
             them
             made
             ,
             the
             Apostle
             upbraids
             them
             with
             ,
             to
             their
             greater
             confusion
             .
          
           
             To
             Heb.
             10.
             29.
             the
             same
             answer
             serveth
             .
             The
             form
             of
             speech
             is
             but
             conditionall
             ,
             
               If
               we
               sin
               wilfully
            
             ,
             &c.
             v.
             26.
             which
             proves
             ,
             that
             if
             any
             so
             sin
             ,
             then
             
               there
               remaines
               no
               more
               sacrifice
            
             for
             him
             :
             but
             proves
             not
             that
             any
             truly
             justified
             and
             sanctified
             ,
             doth
             so
             sin
             .
             If
             it
             be
             asked
             ,
             to
             what
             end
             then
             serves
             the
             fearfull
             denunciation
             used
             ?
             I
             answer
             ,
             first
             ,
             to
             keep
             the
             truely
             faithfull
             from
             so
             sinning
             :
             2.
             to
             awaken
             even
             the
             secure
             ,
             if
             not
             not
             desperate
             .
             3.
             to
             paint
             out
             the
             fearfull
             state
             of
             incurable
             
             hypocrites
             and
             Apostates
             .
             And
             as
             the
             particular
             persons
             unto
             whom
             the
             Apostle
             there
             hath
             reference
             ,
             could
             not
             by
             him
             certainly
             be
             discerned
             ever
             to
             haue
             been
             truely
             and
             inwardly
             sanctified
             (
             
               for
               what
               man
               knoweth
               the
               things
               of
               a
               man
               ,
               saue
               the
            
             
             
               spirit
               of
               man
               ,
               which
               is
               in
               him
               ?
            
             )
             so
             by
             their
             after
             course
             of
             Apostasie
             from
             Christ
             ,
             he
             seemeth
             not
             obscur●ly
             to
             gather
             ,
             and
             pronounce
             of
             them
             ,
             that
             at
             their
             best
             they
             were
             but
             hollow-hearted
             ;
             as
             v.
             38.
             39.
             making
             an
             opposition
             between
             the
             truly
             just
             that
             liues
             (
             and
             perseveres
             notwithstanding
             all
             temptations
             )
             
               by
               faith
            
             ;
             and
             those
             
               with-drawers
               to
               perdition
            
             .
             So
             chapt
             .
             6.
             speaking
             of
             the
             same
             ,
             and
             like
             persons
             ,
             
               If
               they
               fall
               away
            
             ,
             v.
             6.
             he
             insinuates
             against
             them
             ,
             v.
             8.
             that
             they
             were
             never
             other
             then
             
               thorny
               earth
            
             ,
             opposed
             to
             
               good
               earth
               ,
               bringing
               forth
               hearbs
               meet
               for
               him
               that
               dresseth
               it
               .
            
             As
             also
             ,
             v.
             9.
             10.
             he
             makes
             it
             a
             poynt
             of
             
               Gods
               righteousnes
               not
               to
               forget
               the
               work
               and
               labour
               of
               loue
            
             of
             the
             truely
             faithfull
             ,
             or
             beloved
             ;
             viz.
             so
             as
             to
             suffer
             them
             to
             
               fall
               away
            
             from
             the
             
               things
               which
               accompany
               saluation
            
             .
             With
             which
             accords
             that
             else-where
             ,
             
               Faithfull
               is
               he
               that
               calleth
               you
               ,
            
             
             
               which
               will
               also
               doe
               it
            
             ;
             that
             is
             ,
             will
             preserv
             the
             truely
             faithfull
             
               blamelesse
               unto
               the
               comming
               of
               the
               Lord
               Iesus
               Christ
               :
            
             as
             doth
             that
             also
             in
             the
             parable
             ,
             where
             onely
             the
             
               seed
               sown
            
             in
             the
             stony
             ,
             or
             
               thorny
               ground
               withered
            
             ,
             and
             was
             
               choked
               before
            
             the
             harvest
             ;
             but
             
             not
             any
             one
             corn
             
               sown
               in
               good
               ground
            
             .
          
           
             To
             1.
             
             Tim.
             1.
             19.
             where
             it
             is
             sayd
             ,
             that
             some
             ,
             as
             
               Hymenaeus
               and
               Alexander
            
             by
             name
             ,
             haue
             
               put
               away
               a
               good
               conscience
               ,
               and
               made
               shipwrack
               of
               faith
               ,
            
             I
             answer
             ,
             (
             letting
             passe
             other
             things
             )
             that
             Paul
             speaks
             no
             more
             of
             them
             then
             he
             knowes
             :
             and
             so
             not
             knowing
             their
             heart
             ,
             and
             inward
             man
             ,
             (
             which
             onely
             God
             doth
             )
             he
             speaks
             of
             their
             faith
             ,
             and
             good
             conscience
             ,
             not
             as
             considered
             in
             their
             hearts
             ,
             which
             he
             knew
             not
             ;
             but
             in
             outward
             profession
             ,
             whereof
             he
             had
             taken
             knowledge
             .
             The
             same
             answer
             serveth
             to
             1.
             
             Tim.
             5.
             12.
             if
             by
             the
             
               first
               faith
            
             there
             be
             not
             meant
             these
             womens
             former
             promise
             of
             serving
             the
             Church
             ,
             in
             the
             widowes
             or
             Deaconesses
             office
             ;
             and
             then
             it
             is
             nothing
             to
             the
             matter
             in
             hand
             .
          
           
             It
             is
             not
             sayd
             Exod.
             32.
             32.
             33.
             in
             the
             text
             ,
             but
             in
             their
             
             glosse
             ,
             that
             
               some
               written
               in
               the
               book
               of
               life
               may
               be
               blotted
               out
               ,
               Moses
            
             onely
             desires-there
             ,
             that
             if
             God
             
               would
               not
               pardon
               his
               peoples
               sin
               ,
            
             and
             bring
             them
             into
             
               Canaan
               ,
               he
               would
               blot
               him
               out
               of
               his
               book
               .
            
             But
             the
             Lord
             answers
             him
             in
             the
             same
             place
             ,
             that
             that
             cannot
             be
             ,
             but
             that
             
               he
               that
               sins
               against
               him
            
             ,
             him
             he
             will
             blot
             out
             .
             Is
             it
             to
             be
             conceived
             ,
             that
             Moses
             for
             the
             sin
             of
             others
             ;
             whereof
             he
             was
             altogether
             innocent
             ,
             yea
             for
             his
             holy
             zeale
             and
             loue
             towards
             Gods
             people
             ,
             should
             be
             blotted
             out
             of
             the
             book
             of
             life
             ?
             If
             you
             say
             ,
             that
             yet
             some
             (
             to
             wit
             sinning
             )
             may
             be
             
               blotted
               out
            
             ,
             I
             grant
             it
             in
             Gods
             sense
             ,
             but
             not
             in
             theirs
             .
             For
             first
             ,
             this
             is
             meant
             of
             temporary
             ,
             and
             not
             of
             eternall
             life
             ,
             of
             the
             blotting
             
             
               their
               name
               from
               vnder
               heaven
            
             ;
             of
             the
             
               destroying
               them
               ,
               and
               making
               of
               Moses
               a
               nation
               greater
               then
               they
               .
            
             Of
             that
             of
             which
             God
             is
             sayd
             to
             repent
             upon
             Moses
             his
             prayer
             ,
             v.
             14.
             which
             was
             onely
             in
             regard
             of
             their
             temporall
             state
             and
             life
             .
             2.
             
             It
             is
             not
             onely
             vanity
             ,
             but
             impiety
             also
             to
             affirm
             that
             these
             persons
             were
             ever
             truely
             justified
             and
             sanctified
             .
             Not
             onely
             Moses
             and
             Aaron
             ,
             but
             God
             himselfe
             upon
             this
             very
             occasion
             testifies
             the
             contrary
             ,
             v.
             9.
             22.
             
             Deut.
             9.
             7.
             13.
             
             To
             Psal.
             69.
             29.
             
             I
             answer
             ,
             that
             David
             means
             ▪
             no
             more
             ,
             then
             that
             his
             adversaries
             should
             no
             longer
             be
             continued
             in
             the
             Church
             and
             fellowship
             of
             Gods
             people
             ,
             the
             latter
             part
             of
             the
             verse
             expounding
             the
             former
             ,
             
               Let
               them
               not
               be
               written
               with
               the
               righteous
               :
            
             which
             the
             Prophet
             Ezech●el
             termes
             ,
             
               not
               being
               vvritten
               in
               the
               vvriting
               of
               the
               house
               of
               Israel
               .
            
             
             And
             seeing
             David
             here
             speaks
             of
             certain
             particular
             persons
             his
             adversaries
             ,
             let
             these
             men
             shew
             the
             markes
             by
             which
             he
             knew
             certainly
             that
             they
             were
             once
             truely
             justified
             and
             sanctified
             ,
             or
             by
             which
             they
             know
             them
             so
             to
             have
             been
             .
             They
             take
             that
             for
             granted
             ,
             in
             which
             the
             maine
             question
             lyeth
             ;
             and
             laying
             such
             foundations
             ,
             what
             can
             their
             building
             bee
             ?
          
           
             As
             the
             Black-more
             changeth
             not
             his
             skin
             ;
             so
             neither
             doe
             they
             their
             bold
             manner
             ,
             in
             putting
             their
             glosse
             for
             the
             Scripture
             :
             as
             appeares
             in
             the
             next
             place
             cited
             by
             them
             ,
             Rev.
             3.
             5.
             
             Christ
             there
             teacheth
             ,
             that
             some
             (
             namely
             
               they
               that
               over-come
               )
               shall
               not
               haue
               their
               name
               blotted
               out
               of
               the
               book
               of
               life
               .
            
             They
             bring
             
             him
             in
             saying
             ,
             that
             
               some
               vvritten
               in
               the
               book
               of
               life
               may
               be
               put
               out
               .
            
             God
             blots
             not
             out
             their
             name
             that
             overcome
             :
             and
             if
             any
             overcome
             not
             in
             the
             spirituall
             warfare
             ,
             it
             shewes
             his
             name
             was
             never
             written
             there
             .
             
               All
               that
               dwell
               on
               the
               earth
               shall
               vvorship
               the
            
             
             
               beast
               ,
               vvhose
               names
               are
               not
               vvritten
               in
               the
               book
               of
               life
               of
               the
               lamb
               .
            
             On
             the
             contrary
             ,
             the
             Saints
             indeed
             ,
             and
             elect
             ,
             
               get
               victory
               over
               the
               beast
               ,
               by
               faith
               and
               patience
               .
            
             
          
           
             That
             by
             the
             
               Talents
               given
               to
               the
               servants
            
             ,
             Math.
             25
             ,
             is
             meant
             the
             graces
             of
             justification
             and
             sanctification
             ;
             and
             not
             the
             gifts
             of
             the
             Spirit
             given
             for
             the
             edification
             of
             the
             Church
             ,
             as
             1.
             
             Cor.
             12.
             7.
             
             &
             Eph.
             4.
             8.
             is
             their
             presumption
             .
             Iustification
             &
             sanctification
             make
             men
             the
             servants
             of
             Christ
             at
             first
             these
             talents
             were
             given
             to
             them
             that
             were
             servants
             already
             :
             and
             that
             
               according
               to
               their
               severall
               ability
            
             for
             their
             speciall
             places
             .
             Besides
             ,
             the
             
               taking
               away
               of
               the
               talent
            
             here
             spoken
             of
             ,
             is
             not
             in
             this
             life
             ,
             but
             at
             the
             day
             of
             judgment
             :
             and
             therefore
             is
             unskilfully
             brought
             for
             their
             purpose
             .
          
           
             Touching
             Pauls
             affirming
             
               that
               the
               Saints
               at
               Rome
               were
               justified
               by
               faith
               ,
            
             Rom.
             5
             ,
             and
             yet
             threatning
             ,
             
               that
               if
               they
               continued
               not
               in
               the
               bounty
               of
               God
               ,
               they
               should
               be
               cut
               off
               ,
            
             ch
             .
             11.
             21.
             
             I
             answer
             ,
             as
             before
             ;
             first
             ,
             that
             the
             threatning
             is
             conditionall
             ,
             as
             Gal
             1.
             8
             ,
             
               If
               we
               ,
               &c.
            
             Was
             it
             possible
             that
             Paul
             should
             
               preach
               any
               other
               Gospell
            
             ?
             Or
             were
             he
             an
             
               Angell
               from
               heaven
            
             ,
             or
             of
             God
             that
             should
             so
             doe
             ?
             I
             suppose
             no
             ,
             ch
             .
             4.
             14.
             
             But
             an
             Angell
             from
             hell
             rather
             ,
             and
             of
             the
             divell
             .
             The
             question
             is
             not
             whether
             if
             any
             should
             not
             abide
             in
             the
             bounty
             of
             God
             ,
             they
             were
             to
             be
             cut
             off
             or
             no
             ?
             But
             whether
             any
             with
             whom
             hee
             hath
             dealt
             so
             bounteously
             ,
             as
             indeed
             to
             justifie
             and
             sanctifie
             them
             ,
             haue
             not
             also
             a
             promise
             ,
             by
             his
             power
             ,
             to
             be
             kept
             in
             that
             his
             bounty
             ,
             by
             the
             means
             which
             he
             hath
             appointed
             ?
             Secondly
             ,
             Paul
             pronounceth
             those
             Romans
             justified
             ,
             not
             from
             the
             judgement
             of
             certainty
             ,
             but
             of
             charity
             .
             Of
             whom
             as
             some
             were
             undoubtedly
             sincere
             ,
             whom
             God
             did
             by
             this
             ,
             and
             the
             like
             warnings
             ,
             preserv
             and
             keep
             in
             his
             grace
             :
             so
             for
             the
             hypocrites
             mingled
             amongst
             them
             ,
             it
             was
             but
             that
             which
             we
             say
             ,
             if
             in
             their
             time
             they
             were
             broken
             off
             from
             that
             which
             formerly
             
             they
             seemed
             to
             others
             by
             their
             profession
             (
             and
             it
             may
             be
             to
             themselvs
             also
             )
             to
             haue
             had
             .
          
           
             And
             indeed
             ,
             this
             very
             place
             ,
             if
             it
             be
             well
             minded
             ,
             ministers
             full
             answer
             to
             the
             most
             of
             their
             Arguments
             .
             This
             warning
             (
             though
             immediately
             given
             to
             the
             Romans
             )
             concerns
             all
             Christians
             as
             well
             as
             them
             :
             And
             being
             founded
             upon
             an
             example
             of
             the
             Lords
             dealing
             with
             the
             Iews
             ,
             must
             be
             expounded
             ,
             and
             applyed
             accordingly
             .
             Who
             then
             were
             these
             exemplary
             Iews
             ,
             formerly
             cut
             off
             by
             the
             Lord
             from
             the
             oliue
             tree
             ?
             Were
             they
             such
             as
             had
             once
             truely
             beleeved
             ,
             but
             had
             after
             made
             defection
             ?
             I
             suppose
             not
             even
             in
             these
             mens
             judgment
             ;
             but
             such
             as
             occupying
             a
             place
             in
             the
             Church
             ,
             yet
             were
             ,
             in
             truth
             ,
             faithlesse
             hypocrites
             ,
             and
             as
             
               chaff
               in
               the
            
             Lords
             flore
             ,
             which
             
             
               the
               Son
               of
               man
               comming
               with
               his
               fan
               in
               his
               hand
               purged
               out
               .
            
             And
             in
             these
             we
             may
             see
             ,
             what
             kind
             of
             branches
             they
             are
             ,
             which
             in
             time
             come
             actually
             and
             visibly
             to
             bee
             
               broken
               off
               from
               the
               Oliue
            
             .
          
           
             The
             instances
             following
             of
             
               Elies
               house
               loosing
               the
               Priesthood
               ,
               Saul
               the
               Kingdom
               of
               Israel
               ,
            
             and
             the
             
               Israelites
               Canaan
            
             ,
             serv
             onely
             to
             fill
             up
             room
             .
             That
             Priesthood
             ,
             Kingdom
             ,
             and
             Canaan
             ,
             were
             not
             the
             graces
             of
             faith
             ,
             and
             sanctification
             in
             the
             heart
             :
             nor
             the
             losse
             of
             them
             sin
             ,
             but
             punishments
             onely
             .
             Onely
             the
             last
             place
             Math.
             18.
             32
             ,
             where
             
               debt
               forgiven
               is
            
             ,
             as
             they
             say
             recalled
             ,
             were
             something
             to
             the
             purpose
             ,
             if
             the
             drift
             of
             the
             parable
             were
             to
             shew
             ,
             that
             God
             indeed
             forgivs
             sins
             ,
             and
             after
             unforgives
             them
             :
             which
             were
             lightnesse
             unbecomming
             any
             graue
             ,
             and
             honest
             man.
             But
             the
             scope
             of
             the
             parable
             being
             no
             more
             ,
             then
             that
             we
             ought
             to
             forgiue
             such
             as
             offend
             us
             ,
             and
             that
             otherwise
             God
             will
             not
             forgiue
             us
             :
             to
             draw
             more
             from
             it
             ,
             is
             to
             forget
             that
             it
             is
             a
             parable
             ,
             and
             to
             take
             the
             high
             way
             to
             to
             most
             grievous
             errour
             .
             Besides
             ,
             there
             is
             in
             this
             parable
             no
             colour
             for
             falling
             away
             from
             grace
             ,
             and
             true
             godlinesse
             ,
             formerly
             had
             ;
             but
             onely
             (
             even
             their
             exposition
             being
             admitted
             )
             that
             a
             man
             may
             haue
             his
             sins
             pardoned
             ,
             who
             yet
             wants
             all
             brotherly
             loue
             and
             goodnesse
             ,
             which
             the
             Scriptures
             every
             where
             deny
             ,
             Math.
             6.
             14.
             15
             ,
             Mark.
             11.
             24.
             25
             ,
             1
             Ioh.
             3.
             14.
             15
             ,
             
             Rom.
             8.
             1
             ,
             Ps.
             32.
             1.
             2.
             
             Thirdly
             ,
             by
             these
             grounds
             ,
             no
             man
             can
             certainly
             know
             ,
             that
             his
             sins
             are
             indeed
             pardoned
             ,
             whilst
             he
             liues
             in
             the
             world
             ,
             because
             he
             may
             still
             fall
             away
             ,
             and
             so
             haue
             his
             pardon
             recalled
             ,
             though
             sealed
             up
             unto
             him
             by
             the
             very
             spirit
             of
             God
             it selfe
             .
             And
             so
             all
             our
             faith
             must
             be
             but
             adventure
             
             whilst
             we
             liue
             in
             the
             world
             ,
             whether
             our
             sins
             past
             be
             in
             truth
             pardoned
             ,
             or
             no
             ;
             contrary
             to
             the
             Scriptures
             .
             Lastly
             ,
             this
             impeacheth
             both
             the
             justice
             of
             God
             ,
             and
             his
             truth
             .
             His
             justice
             in
             making
             him
             require
             double
             satisfaction
             for
             the
             same
             debt
             ;
             first
             ,
             of
             his
             Son
             ,
             even
             the
             price
             of
             his
             bloud
             ,
             and
             the
             same
             also
             by
             faith
             ,
             applyed
             to
             the
             person
             that
             hath
             sinned
             and
             beleeveth
             ;
             and
             after
             of
             the
             person
             himselfe
             .
             Of
             his
             truth
             ,
             and
             that
             both
             of
             his
             word
             absolutely
             promising
             forgiuenesse
             of
             sins
             to
             him
             that
             beleeveth
             ,
             and
             also
             of
             his
             spirit
             ,
             by
             which
             
             he
             seals
             up
             the
             same
             unto
             their
             hearts
             .
          
           
             Their
             second
             and
             third
             reason
             ,
             taken
             from
             
               the
               fall
               and
               sin
            
             
             
               of
               Adam
            
             ,
             and
             
               all
               mens
               falling
               ,
               and
               sinning
               in
               and
               by
               him
               ,
            
             are
             wholly
             besides
             the
             question
             :
             which
             is
             onely
             of
             falling
             from
             the
             grace
             of
             God
             in
             Christ
             ▪
             from
             
               election
               in
               him
            
             ,
             from
             
               the
               loue
            
             
             
               of
               God
               towards
               us
               ,
               when
               we
               were
               enemies
               ,
            
             from
             mercy
             which
             presupposeth
             sin
             ,
             and
             misery
             ,
             and
             is
             properly
             Evangelicall
             .
             God
             gaue
             Adam
             his
             portion
             in
             grace
             by
             creation
             ,
             and
             left
             it
             in
             his
             own
             keeping
             ,
             which
             hee
             soon
             mispent
             :
             but
             hath
             dealt
             more
             mercifully
             with
             us
             in
             making
             his
             Son
             our
             feof●er
             in
             trust
             ,
             that
             he
             as
             our
             head
             ,
             might
             keep
             and
             improue
             the
             grace
             of
             God
             belonging
             to
             us
             ,
             as
             is
             meet
             for
             us
             :
             lest
             we
             having
             ●ll
             at
             once
             ,
             and
             that
             same
             left
             in
             our
             own
             hands
             ,
             should
             mispend
             all
             ,
             as
             Adam
             did
             .
          
           
             To
             that
             which
             they
             alledge
             from
             Eph.
             1.
             4
             ,
             compared
             with
             Rev.
             2.
             4.
             5
             ,
             I
             answer
             ,
             first
             that
             Paul
             stiles
             those
             
               Ephesians
               elect
            
             onely
             as
             he
             knew
             them
             so
             to
             be
             ;
             which
             was
             by
             outward
             appearance
             of
             holinesse
             .
             Secondly
             ,
             that
             the
             
               leaving
               of
               their
               first
               loue
            
             was
             not
             a
             total
             falling
             from
             grace
             ,
             but
             onely
             a
             decaying
             of
             their
             former
             zeal
             .
             Thirdly
             ,
             the
             threatning
             of
             the
             
               Candlesticks
               removing
            
             ,
             was
             to
             the
             truely
             called
             ,
             an
             effectuall
             means
             of
             drawing
             them
             to
             repentance
             .
             When
             these
             men
             can
             make
             it
             appear
             ,
             
             that
             any
             one
             of
             the
             truely
             elect
             and
             sanctified
             Ephesians
             did
             wholly
             despise
             this
             and
             the
             like
             means
             of
             their
             bettering
             ,
             I
             will
             then
             grant
             their
             proof
             strong
             .
             It
             may
             as
             well
             be
             concluded
             ,
             that
             therefore
             the
             fire
             goes
             out
             ,
             because
             it
             hath
             good
             and
             fresh
             fuell
             put
             unto
             it
             ,
             and
             is
             diligently
             blown
             .
             For
             these
             exhortations
             and
             admonitions
             are
             as
             fuell
             and
             blowing
             to
             preserv
             from
             going
             out
             ,
             the
             spark
             ,
             and
             fire
             of
             grace
             in
             the
             hearts
             of
             beleevers
             .
          
           
             That
             
               onely
               he
               that
               continues
               to
               the
               end
               ,
               and
               overcomes
               shall
               be
            
             
             saved
             ;
             and
             that
             the
             promise
             of
             acceptance
             ,
             and
             salvation
             (
             by
             them
             miscalled
             
               the
               promise
               of
               election
            
             )
             is
             
               no
               otherwise
               intended
               to
               us
               ,
               then
               upon
               our
               abiding
               in
               the
               faith
               ,
               and
               obedience
               of
               Christ.
            
             Wee
             beleev
             and
             confesse
             with
             them
             ,
             according
             to
             the
             Scriptures
             :
             but
             withall
             are
             taught
             ,
             and
             beleev
             according
             to
             the
             same
             Scriptures
             ,
             that
             God
             keeps
             all
             his
             holy
             ones
             unto
             the
             end
             ,
             
             and
             giues
             them
             to
             overcome
             ;
             that
             he
             
               puts
               his
               fear
               in
               their
               heart
               ,
            
             
             
               that
               they
               shall
               not
               depart
               from
               him
            
             ;
             that
             the
             
               seed
               sown
               in
               good
               ground
            
             shall
             neither
             
               wither
               by
               persecution
            
             ,
             nor
             be
             
               choaked
               by
               cares
               of
               the
               world
               ,
            
             or
             
               deceitfulnesse
               of
               riches
            
             ,
             or
             otherwise
             ;
             but
             shall
             
               grow
               up
               to
               the
               harvest
            
             ;
             that
             
               the
               gates
               of
               hell
               shall
               not
               prevail
            
             
             
               against
               the
               Church
            
             ,
             or
             any
             one
             member
             thereof
             ,
             
               built
               upon
               the
            
             
             
               rock
               of
               Peters
            
             confession
             ;
             that
             
               God
               is
               faithfull
               ,
               who
               with
               the
               temptation
               will
               giue
               a
               way
               to
               escape
               ,
            
             for
             all
             his
             ;
             that
             they
             are
             
             
               kept
               by
               the
               power
               of
               God
               ,
               through
               faith
               to
               salvation
            
             ;
             and
             that
             being
             
               born
               of
               God
               ,
               they
               doe
               not
               sin
               nor
               can
            
             (
             to
             wit
             ,
             as
             the
             
               children
               of
               the
               devill
            
             doe
             )
             
               because
               his
               seed
               remaineth
               in
               them
               .
            
             
          
           
             Their
             objections
             following
             ,
             that
             by
             our
             doctrine
             men
             
               need
               not
               fear
               falling
               into
               condemnation
               ,
               though
               they
               fall
               into
               notorious
               sin
               ,
               nor
               repent
               having
               committed
               such
               sins
            
             ;
             are
             of
             no
             weight
             :
             seeing
             God
             ,
             though
             he
             promise
             salvation
             to
             the
             truely
             called
             ,
             certainly
             ,
             yet
             he
             neither
             promiseth
             it
             ,
             neither
             are
             they
             to
             beleev
             it
             immediately
             ;
             but
             by
             means
             of
             fearing
             to
             sin
             ,
             and
             of
             
             repentance
             when
             sin
             is
             committed
             ,
             which
             hee
             also
             promiseth
             
             to
             work
             ,
             and
             
               put
               in
               their
               heart
               that
               they
               shall
               not
               depart
               from
               him
               .
            
             The
             Lord
             prom●sed
             by
             the
             Prophet
             Ieremy
             that
             
               after
               70
               years
               of
               the
               Iews
               captivity
               accomplished
               at
               Babylon
               ,
               he
               would
               visit
            
             
             
               them
               ,
               and
               cause
               them
               to
               return
               to
               Ierusalem
               .
            
             And
             whereas
             it
             might
             be
             objected
             against
             the
             certainty
             of
             this
             promise
             and
             event
             :
             What
             ?
             Shall
             they
             return
             though
             they
             repent
             not
             ,
             nor
             seek
             the
             Lord
             ,
             but
             remain
             rebellious
             ,
             as
             they
             haue
             been
             ,
             and
             their
             fore-fathers
             before
             them
             ?
             He
             answers
             ,
             that
             then
             they
             
               shall
               call
               upon
               God
               ,
               and
               pray
               unto
               him
               ,
               and
               seek
               unto
               him
            
             ;
             and
             he
             
               will
               hearken
               unto
               them
               ,
               be
               found
               of
               them
               ,
               and
               return
               their
               captivity
               .
            
             He
             promiseth
             both
             the
             end
             and
             the
             means
             ;
             and
             hee
             that
             promiseth
             is
             faithfull
             in
             performing
             ,
             and
             providing
             for
             both
             temporall
             and
             eternall
             deliverance
             ,
             and
             the
             meanes
             thereof
             .
          
           
             Their
             Argument
             taken
             from
             
               exhortations
               ,
               and
               admonitions
            
             
             
               in
               the
               Scriptures
            
             ,
             that
             we
             
               receiv
               not
               the
               grace
               of
               God
               in
               vain
               ,
            
             2
             Cor.
             6.
             1
             ,
             and
             the
             like
             ,
             hath
             formerly
             been
             fully
             answered
             .
             They
             are
             not
             
               in
               vain
            
             ,
             either
             in
             respect
             of
             elect
             or
             reprobate
             :
             neither
             yet
             will
             we
             own
             their
             absurd
             answer
             here
             fathered
             upon
             us
             ,
             that
             
               the
               whole
               Scriptures
               are
               given
               to
               keep
               both
               elect
               and
               reprobate
               from
               falling
               into
               grosse
               sins
               ;
               yet
               that
               neither
               the
               elect
               can
               be
               damned
               by
               transgressing
               them
               ,
               nor
               the
               reprobate
               saved
               by
               observing
               them
               .
            
             The
             Scriptures
             haue
             divers
             ends
             ;
             and
             amongst
             others
             ,
             are
             given
             to
             keep
             all
             ,
             not
             onely
             from
             grosse
             ,
             but
             from
             all
             sins
             .
             Neither
             doe
             we
             affirm
             ,
             that
             the
             elect
             cannot
             be
             damned
             by
             transgressing
             them
             ;
             or
             that
             the
             reprobate
             cannot
             be
             saved
             by
             observing
             them
             ,
             as
             they
             like
             deceitfull
             proctors
             ,
             plead
             for
             us
             ,
             or
             rather
             for
             their
             own
             advantage
             .
             But
             this
             we
             say
             ,
             that
             the
             elect
             and
             truely
             sanctified
             are
             so
             kept
             by
             the
             power
             of
             God
             in
             his
             feare
             ,
             that
             they
             never
             transgresse
             as
             the
             wicked
             do
             ;
             nor
             can
             ,
             
               because
               his
               seed
               remaineth
               in
               them
               :
            
             that
             they
             continually
             renue
             their
             repentance
             ;
             particular
             ,
             for
             sins
             known
             ,
             into
             which
             through
             infirmity
             they
             fall
             ;
             and
             generall
             ,
             for
             sinns
             unknown
             ,
             as
             David
             did
             ;
             and
             that
             even
             by
             means
             of
             those
             
             exhortations
             and
             admonitions
             ;
             which
             
               God
               opens
               their
               hearts
               to
               attend
               unto
               ,
            
             and
             
               giues
               increase
            
             accordingly
             .
             And
             the
             contrary
             ,
             the
             reprobates
             ,
             being
             left
             to
             themselvs
             of
             God
             ,
             haue
             by
             their
             own
             and
             satans
             malice
             ,
             their
             eyes
             so
             blinded
             ,
             and
             hearts
             hardened
             ,
             as
             though
             those
             means
             of
             exhortation
             come
             
             unto
             them
             ,
             they
             either
             understand
             them
             not
             ,
             or
             beleev
             them
             not
             ,
             or
             despise
             them
             ;
             but
             never
             observ
             or
             obey
             them
             aright
             .
          
           
             Their
             curses
             of
             the
             doctrine
             in
             this
             point
             received
             in
             all
             Reformed
             Churches
             ,
             as
             Atheisticall
             and
             damnable
             ;
             and
             their
             blessing
             themselvs
             from
             it
             ,
             is
             here
             as
             every
             where
             ,
             the
             fruit
             of
             that
             wilde
             zeale
             ,
             wherewith
             their
             ignorant
             hearts
             are
             possessed
             .
          
           
             Their
             answers
             follow
             to
             the
             Scriptures
             brought
             against
             
             them
             .
             The
             first
             is
             ,
             Math.
             24.
             24.
             
             
               If
               it
               were
               possible
               they
            
             (
             the
             false
             Teachers
             )
             
               should
               deceiv
               the
               very
               elect
               .
               Whence
               we
               conclude
            
             (
             as
             they
             say
             )
             
               that
               it
               is
               not
               possible
               the
               elect
               should
               perish
               .
            
             And
             here
             first
             they
             shew
             ,
             
               who
               are
               the
               elect
               of
               God
            
             ;
             noting
             indeed
             the
             persons
             ,
             but
             perverting
             the
             order
             of
             grace
             .
             If
             in
             saying
             ,
             as
             they
             doe
             ,
             that
             
               the
               elect
               of
               God
               ,
               are
               those
               that
               receiv
               and
               obey
               the
               truth
               of
               Christ
               ,
               and
               abide
               in
               him
               unto
               the
               death
               ,
            
             they
             meant
             ,
             that
             such
             as
             are
             chosen
             of
             God
             in
             his
             decree
             before
             the
             world
             ,
             and
             actually
             and
             effectually
             ,
             chosen
             and
             called
             in
             time
             by
             the
             Word
             and
             Spirit
             ,
             to
             beleev
             and
             obey
             ,
             did
             so
             abide
             to
             the
             death
             ,
             it
             were
             but
             the
             truth
             ,
             which
             the
             Scriptures
             teach
             and
             we
             professe
             :
             But
             intending
             ,
             as
             they
             doe
             ,
             that
             men
             haue
             onely
             
               the
               promise
               of
               actuall
               and
               particular
               election
            
             till
             then
             ,
             but
             are
             not
             absolutely
             elected
             ;
             and
             that
             absolute
             election
             follows
             this
             
               abiding
               in
               Christ
               till
               death
            
             ;
             they
             are
             like
             the
             foolish
             builder
             ,
             which
             would
             lay
             the
             foundation
             upon
             the
             roofe
             of
             the
             house
             .
             By
             their
             comment
             upon
             Christs
             words
             ,
             men
             should
             be
             in
             danger
             to
             be
             seduced
             by
             false
             Prophets
             ,
             when
             they
             haue
             
               abiden
               in
               Christ
               unto
               death
            
             ;
             for
             till
             then
             they
             will
             haue
             none
             elect
             :
             and
             the
             elect
             are
             here
             said
             to
             be
             in
             danger
             to
             be
             seduced
             .
          
           
             That
             which
             they
             gather
             from
             the
             
               manifold
               warnings
            
             in
             the
             
             Scriptures
             
               to
               the
               elect
            
             ,
             that
             
               none
               deceiv
               them
            
             &c.
             is
             true
             ;
             namely
             
               that
               the
               elect
               may
               fall
               from
               their
               election
            
             (
             or
             rather
             from
             the
             grace
             received
             )
             
               if
               they
               take
               not
               heed
            
             .
             But
             they
             should
             withall
             proue
             ,
             that
             God
             doth
             ever
             ,
             so
             far
             leav
             and
             forsake
             any
             truely
             justified
             ,
             and
             sanctified
             in
             Christ
             ,
             as
             that
             they
             take
             no
             heed
             at
             all
             ,
             as
             they
             ought
             .
             It
             is
             certain
             ,
             that
             if
             the
             very
             elect
             Angels
             
             in
             heaven
             ,
             or
             Christ
             Iesus
             upon
             earth
             ▪
             had
             taken
             no
             heed
             to
             Gods
             commandements
             ,
             they
             could
             not
             haue
             observed
             them
             .
          
           
             That
             which
             is
             added
             ,
             that
             
               many
               fall
               away
               ,
               not
               by
               being
               deceived
               ▪
               but
               willingly
               forsaking
               the
               truth
               :
            
             and
             again
             ,
             that
             
               many
               fall
               away
               willingly
               ,
               not
               being
               deceived
               ,
            
             is
             neither
             pertinent
             ,
             seeing
             the
             place
             in
             question
             speaks
             onely
             of
             such
             as
             are
             deceived
             :
             nor
             true
             ,
             seeing
             a
             man
             cannot
             will
             any
             evill
             ,
             but
             under
             a
             shew
             and
             appearance
             of
             good
             ,
             so
             presented
             to
             the
             will
             ,
             by
             a
             deceived
             ,
             and
             e●●ing
             understanding
             .
             And
             so
             the
             Scriptures
             every
             where
             
             ascribe
             all
             manner
             of
             defection
             from
             God
             ,
             and
             his
             holy
             commandements
             ,
             to
             errour
             ,
             either
             in
             the
             generall
             ground
             ,
             or
             particular
             case
             .
          
           
             The
             next
             place
             is
             Ioh.
             10.
             27.
             28
             ,
             
               My
               sheep
               hear
               my
               voyce
               ,
               and
               they
               know
               me
               ,
               and
               follow
               me
               ,
               and
               I
               giue
               unto
               them
               eternall
               life
               ,
               and
               they
               shall
               never
               perish
               ,
               neither
               shall
               any
               take
               them
               out
               of
               mine
               hand
               .
               My
               Father
               which
               hath
               given
               them
               me
               ,
               is
               greater
               then
               all
               ,
               and
               no
               man
               is
               able
               to
               pluck
               them
               out
               of
               my
               Fathers
               hand
               .
            
          
           
             They
             here
             conceiv
             
               the
               purpose
            
             of
             Christ
             to
             be
             ,
             to
             
               confirm
               his
            
             
             
               sheep
               ,
               so
               long
               as
               they
               continue
               his
               sheep
               ,
            
             &c.
             
             But
             herein
             they
             draw
             violently
             Christs
             purpose
             to
             their
             own
             .
             For
             Christ
             ,
             as
             may
             be
             seen
             ,
             by
             comparing
             herewith
             v.
             16.
             26.
             27
             ,
             is
             to
             shew
             how
             it
             came
             to
             passe
             ,
             that
             some
             of
             his
             hearers
             beleeved
             and
             obeyed
             his
             voyce
             ,
             and
             some
             not
             .
             Many
             of
             the
             Iews
             
               beleeved
               not
               ,
               because
               they
               were
               not
               his
               sheep
               :
            
             some
             did
             ,
             being
             his
             sheep
             ,
             to
             wit
             ,
             by
             destination
             of
             God.
             Christ
             saith
             not
             ,
             that
             they
             are
             not
             his
             sheep
             ,
             because
             they
             beleev
             not
             ;
             but
             that
             they
             beleev
             not
             ,
             because
             they
             are
             not
             his
             sheep
             ;
             that
             is
             ,
             not
             being
             of
             the
             elect
             of
             God
             ,
             they
             are
             left
             to
             their
             own
             impenitent
             ,
             and
             unbeleeving
             heart
             ,
             which
             they
             also
             willingly
             harden
             against
             Christs
             voyce
             .
             Where
             v.
             16
             ,
             he
             saith
             ,
             
               Other
               sheep
               I
               haue
               which
               are
               not
               of
               this
               fold
               ,
               whom
               also
               I
               must
               bring
            
             &c
             ,
             hee
             means
             the
             elect
             amongst
             the
             Heathens
             destinated
             to
             that
             one
             Sheep-fold
             ,
             under
             him
             that
             one
             Shepheard
             ,
             and
             by
             his
             voyce
             to
             be
             brought
             therto
             .
             This
             is
             yet
             more
             plain
             v.
             15
             ,
             where
             he
             saith
             ,
             
               I
               giue
               my
               life
               for
               my
               sheep
               .
            
             Christ
             
               dyed
               for
               the
               ungodly
            
             ,
             Rom.
             5.
             6.
             8.
             
             By
             his
             sheep
             ,
             therfore
             in
             this
             place
             ,
             are
             meant
             the
             elect
             from
             eternity
             ▪
             
             for
             whom
             he
             dyed
             :
             the
             fruit
             of
             which
             election
             of
             God
             ,
             and
             death
             of
             Christ
             ,
             sheweth
             forth
             it selfe
             in
             their
             timeous
             faith
             and
             obedience
             .
          
           
             Further
             ,
             note
             we
             for
             the
             thing
             in
             hand
             ,
             that
             Christ
             giues
             
             
               unto
               his
               sheep
               ,
               that
               hears
               his
               voyce
               and
               obey
               him
               ,
               eternall
               life
               :
            
             as
             elsewhere
             also
             he
             saith
             ,
             
               He
               that
               beleeveth
               on
               the
               Son
               hath
               everlasting
            
             
             life
             .
             If
             this
             life
             which
             they
             haue
             
               given
               them
            
             ,
             and
             haue
             (
             in
             the
             beginnings
             of
             it
             )
             even
             in
             this
             life
             ,
             be
             eternall
             and
             everlasting
             ;
             how
             can
             it
             be
             broken
             off
             afterwards
             ?
             Or
             if
             it
             can
             be
             interrupted
             and
             broken
             off
             ,
             how
             is
             it
             everlasting
             and
             eternall
             ?
          
           
             Lastly
             ,
             if
             
               none
               be
               able
               to
               pluck
               Christs
               sheep
               out
               of
               his
               ,
               and
               his
               Fathers
               hand
               :
            
             then
             no
             sinfull
             person
             ,
             or
             temptation
             ,
             no
             malice
             of
             Satan
             can
             turn
             them
             from
             God
             :
             for
             if
             they
             can
             ,
             then
             they
             can
             pluck
             them
             out
             of
             Gods
             hand
             .
             Is
             not
             the
             destroying
             and
             corrupting
             of
             mens
             faith
             and
             obedience
             ,
             the
             plucking
             them
             out
             of
             the
             hand
             of
             God
             ?
             V.
             12
             ,
             the
             same
             word
             is
             used
             ,
             
               the
               wolfe
               catcheth
               and
               scattreth
               the
               sheep
               ,
            
             that
             is
             ,
             corrupteth
             them
             ,
             as
             Math.
             7.
             10
             ,
             Act.
             20.
             29
             ,
             where
             the
             same
             word
             is
             used
             also
             .
             As
             they
             are
             elsewhere
             too
             prodigall
             of
             Christs
             benefits
             to
             all
             the
             goats
             in
             the
             world
             ,
             so
             are
             they
             here
             too
             niggardly
             of
             them
             to
             his
             own
             sheep
             :
             Although
             in
             truth
             they
             grant
             ,
             though
             unawares
             ,
             as
             much
             as
             we
             plead
             for
             ,
             in
             saying
             ,
             that
             those
             
               sheep
               ,
               so
               long
               as
               they
               continue
               his
               sheep
               ,
               haue
               spirituall
               peace
               and
               safety
            
             &c.
             
             Spirituall
             peace
             and
             safety
             is
             against
             all
             assaults
             of
             all
             spirituall
             enemies
             ,
             labouring
             to
             subvert
             the
             spirituall
             state
             of
             Gods
             people
             .
          
           
             To
             the
             Scriptures
             here
             alledged
             by
             them
             for
             their
             purpose
             ,
             the
             answers
             formerly
             given
             touching
             conditional
             threatnings
             ,
             and
             Gods
             people
             in
             appearance
             ,
             must
             be
             applyed
             .
          
           
             Of
             the
             former
             of
             the
             two
             Scriptures
             following
             ,
             which
             is
             
             Ioh.
             13.
             1
             ,
             
               Whom
               he
               loveth
               ,
               he
               loveth
               to
               the
               end
               ,
            
             they
             speak
             as
             the
             thing
             is
             ,
             of
             
               Gods
               loue
            
             :
             but
             as
             loath
             to
             be
             too
             much
             beholden
             to
             him
             for
             it
             ,
             and
             desirous
             Pharisaically
             to
             justifie
             themselvs
             ,
             they
             pull
             down
             what
             they
             formerly
             built
             ,
             in
             saying
             ,
             that
             
               the
               question
               is
               not
               of
               Gods
               and
               Christs
               loue
               unto
               his
               ,
               but
               of
               the
            
             
             
               continuance
               of
               our
               loue
               unto
               him
               :
            
             wherein
             they
             both
             gainsay
             
             themselvs
             in
             this
             whole
             Treatise
             ,
             and
             the
             Scriptures
             throughout
             .
             They
             put
             the
             question
             themselvs
             of
             
               Gods
               election
            
             ,
             and
             of
             
               the
               promise
               of
               election
            
             .
             And
             is
             election
             ,
             and
             the
             promise
             of
             election
             a
             work
             of
             our
             loue
             to
             God
             ,
             or
             of
             Gods
             to
             us
             ?
             The
             Scriptures
             also
             ascribe
             the
             whole
             work
             of
             our
             salvation
             ,
             as
             
               election
               ,
               redemption
               by
               the
               bloud
               of
               Christ
               ,
               vocation
               ,
               revelation
               of
               heavenly
               things
               ,
               justification
               ,
               sanctification
               ,
               adoption
               ,
               faith
               ,
               repentance
               ,
               and
               the
               giving
               of
               the
               Spirit
               ,
               issue
               out
               of
               temptations
               ,
               and
               continuing
               blamelesse
               to
               the
               comming
               of
               the
               Lord
               ,
            
             unto
             
               the
               good
               pleasure
            
             and
             loue
             of
             God
             alone
             .
             It
             is
             true
             ,
             that
             
               we
               must
               also
               loue
               God
            
             ,
             as
             they
             say
             :
             But
             we
             must
             know
             ▪
             withall
             ,
             that
             this
             our
             loue
             of
             God
             depends
             upon
             his
             loue
             of
             us
             first
             ,
             and
             the
             same
             
               shead
               abroad
               into
               our
               hearts
               by
               his
               Spirit
               ,
            
             which
             giues
             
               testimony
               therof
               to
               our
               spirits
            
             :
             which
             ,
             as
             it
             were
             ,
             forceth
             loue
             again
             from
             us
             to
             God
             ,
             and
             the
             continuance
             of
             it
             the
             continuance
             of
             our
             loue
             ;
             according
             to
             that
             of
             the
             Apostle
             ,
             
               The
               loue
               of
               Christ
               constraineth
               us
               .
            
             For
             as
             the
             beams
             of
             the
             Sun
             shed
             into
             the
             bosome
             of
             the
             earth
             first
             heat
             it
             ,
             and
             so
             cause
             it
             to
             reflect
             heat
             again
             towards
             heaven
             :
             so
             by
             
               the
               loue
               of
               God
               shead
               into
               our
               hearts
               by
               the
               Holy
               Ghost
               which
               is
               given
               us
               ,
            
             our
             hearts
             are
             most
             effectually
             drawn
             ,
             and
             perswaded
             to
             loue
             God
             againe
             ,
             and
             men
             for
             ,
             and
             according
             to
             him
             .
             Which
             I
             further
             also
             manifest
             thus
             .
             Our
             loue
             ,
             whether
             to
             God
             or
             man
             ,
             
               ariseth
               from
            
             
             
               faith
               unfeyned
            
             .
             Faith
             stands
             in
             the
             assured
             perswasion
             of
             the
             heart
             ,
             by
             the
             Holy
             Ghost
             ,
             of
             Gods
             loue
             to
             us
             :
             Wherupon
             I
             conclude
             ,
             that
             our
             salvation
             depending
             immediately
             upon
             our
             faith
             ,
             loue
             ,
             and
             obedience
             ,
             as
             conditions
             requisite
             by
             Gods
             ordination
             ,
             and
             they
             upon
             Gods
             loue
             (
             and
             the
             same
             known
             )
             to
             us
             ,
             and
             so
             the
             continuance
             of
             them
             upon
             the
             continuance
             of
             it
             ;
             the
             question
             is
             properly
             ,
             and
             principally
             of
             the
             loue
             of
             God
             to
             us
             ,
             and
             the
             unchangeablenesse
             therof
             .
          
           
             For
             Rom.
             11.
             29
             ,
             they
             dream
             waking
             ,
             that
             the
             meaning
             is
             
             that
             
               God
               will
               never
               repent
               of
               saving
               all
               persons
               at
               all
               times
               ,
               in
               all
               places
               ,
            
             that
             
               seek
               salvation
               by
               faith
               in
               Christ
               ,
               and
               continue
               therin
               .
            
             If
             this
             were
             all
             ,
             what
             needed
             the
             Apostle
             v.
             33
             ,
             to
             break
             
             out
             into
             that
             admiration
             of
             the
             
               riches
               of
               the
               wisedom
               ,
               and
               knowledge
               of
               God
               ,
               and
               of
               the
               unsearchablenes
               of
               his
               judgments
               ?
            
             What
             strange
             thing
             is
             it
             ,
             that
             God
             should
             not
             repent
             of
             so
             gracious
             a
             purpose
             and
             promise
             ,
             as
             is
             that
             of
             saving
             such
             as
             beleev
             in
             his
             Sonne
             .
             Secondly
             ,
             it
             is
             more
             then
             evident
             ,
             that
             he
             speake
             not
             here
             of
             saving
             all
             at
             all
             times
             ,
             but
             of
             the
             saving
             of
             some
             at
             sometimes
             ;
             namely
             ,
             of
             the
             Israelites
             in
             their
             time
             ,
             and
             of
             
             
               the
               Gentiles
            
             in
             theirs
             .
             Thirdly
             ,
             the
             Apostle
             speaks
             not
             of
             saving
             them
             that
             beleev
             ,
             but
             of
             
               giving
               the
               election
               to
               obtain
               mercy
               ,
               to
               beleev
               .
            
             Lastly
             ,
             the
             words
             are
             a
             reason
             of
             that
             which
             goes
             before
             ,
             the
             Israelites
             
               touching
               election
               ,
               are
               beloved
               for
               the
               Fathers
               sake
               ,
            
             v.
             28.
             
             For
             ,
             or
             because
             
               the
               gifts
               and
               calling
               of
               God
               are
               without
               repentance
            
             ;
             as
             if
             he
             should
             haue
             said
             :
             though
             for
             the
             present
             ,
             the
             body
             of
             the
             Israelites
             
               be
               enemies
               for
               the
               Gospell
            
             ,
             that
             is
             ,
             in
             not
             beleeving
             it
             ,
             
               till
               the
               fulnesse
               of
               the
               Gentiles
               be
               come
               in
            
             ;
             yet
             
               the
               election
            
             ,
             such
             as
             are
             that
             
               Israel
               ,
               according
               to
               election
            
             ,
             and
             
               Gods
               people
               which
               he
               foreknew
            
             ,
             v.
             2
             ,
             them
             he
             loues
             in
             his
             decree
             unchangeably
             ,
             
               for
               their
               father
               ,
               Abraham
               ,
               Isaak
               ,
               and
               Iakobs
               sake
               ,
            
             and
             
               without
               repentance
            
             ;
             and
             so
             will
             in
             their
             time
             make
             them
             actually
             partakers
             of
             his
             most
             gracious
             
               gift
               and
               calling
            
             .
             They
             here
             add
             certain
             Scriptures
             (
             and
             may
             doe
             many
             moe
             )
             proving
             that
             God
             denies
             the
             effect
             to
             conditionall
             promises
             ,
             men
             breaking
             the
             conditions
             first
             :
             But
             as
             the
             Scriptures
             cited
             by
             them
             ,
             speak
             not
             all
             of
             salvation
             in
             Christ
             ;
             so
             neither
             doe
             any
             other
             shew
             ,
             that
             God
             ever
             alters
             purpose
             ,
             or
             promise
             of
             saving
             any
             ,
             whom
             he
             once
             loved
             in
             Christ
             ,
             whether
             in
             decree
             ,
             or
             application
             of
             loue
             .
          
           
             The
             last
             place
             which
             they
             labor
             to
             elude
             is
             ,
             1
             Ioh.
             2.
             19.
             
             They
             
             
               went
               out
               of
               us
               ,
               but
               they
               were
               not
               of
               us
               :
               for
               if
               they
               had
               been
               of
               us
               ,
               they
               would
               ,
               no
               doubt
               ,
               haue
               continued
               with
               us
               ,
               but
               they
               went
               out
               ,
               that
               they
               might
               be
               manifest
               ,
               that
               they
               were
               not
               all
               of
               us
               .
            
             And
             here
             ,
             in
             stead
             of
             answering
             directly
             to
             the
             place
             ,
             they
             make
             out-leaps
             ,
             as
             their
             manner
             is
             :
             making
             us
             to
             affirm
             that
             
               God
               hath
               predestinated
               some
               persons
               to
               salvation
               ,
            
             and
             
               some
               to
               damnation
               without
               any
               condition
               :
               and
               that
               these
               persons
               (
               the
               elect
               )
               making
               never
               so
               great
               shew
               of
               wickedness
               ,
               and
               walking
               in
               the
               wayes
               of
               Belial
               ,
               are
               still
               elect
               ,
            
             
             
               and
               can
               by
               no
               means
               fall
               out
               of
               their
               election
               :
               the
               other
               persons
               having
               never
               so
               many
               testimonies
               of
               godl●nesse
               ,
               and
               walking
               in
               the
               Church
               of
               Christ
               ,
               yet
               can
               never
               but
               be
               reprobates
               ,
               and
               if
               ever
               they
               fall
               away
               from
               the
               Church
               ,
               or
               truth
               ,
               that
               they
               were
               never
               truely
               of
               it
               .
            
          
           
             We
             affirm
             ,
             that
             God
             predestinates
             none
             to
             salvation
             but
             with
             condition
             of
             the
             death
             of
             Christ
             ,
             and
             the
             persons
             (
             coming
             to
             years
             of
             discretion
             )
             faith
             ,
             and
             repentance
             ,
             and
             continuance
             therin
             to
             the
             end
             ,
             to
             goe
             before
             that
             their
             salvation
             :
             nor
             to
             damnation
             ,
             but
             with
             condition
             of
             sin
             ,
             and
             impenitency
             therein
             to
             goe
             before
             that
             their
             damnation
             .
             But
             our
             Adversaries
             being
             bold
             and
             presumptuous
             ,
             speak
             evill
             of
             the
             things
             which
             they
             neither
             know
             ,
             nor
             are
             walling
             to
             understand
             .
             Onely
             ,
             these
             two
             things
             we
             further
             hold
             in
             this
             case
             .
             First
             ,
             that
             the
             former
             conditions
             (
             Christ
             ,
             and
             faith
             in
             him
             )
             are
             Gods
             free
             gifts
             also
             ,
             infallibly
             and
             effectually
             obtained
             by
             the
             former
             persons
             :
             the
             latter
             condition
             (
             impenitency
             in
             sin
             )
             the
             certain
             effect
             of
             Satans
             malice
             ,
             and
             their
             own
             corruption
             ,
             being
             left
             of
             God
             thereunto
             .
             The
             second
             is
             ,
             that
             other
             reason
             ,
             why
             God
             hath
             ,
             of
             two
             alike
             corrupt
             in
             themselvs
             ,
             preordained
             the
             former
             to
             salvation
             ,
             by
             the
             former
             means
             ;
             and
             the
             latter
             to
             condemnation
             ,
             by
             the
             latter
             ;
             the
             Scriptures
             doe
             not
             acquaint
             us
             with
             then
             the
             meer
             pleasure
             of
             him
             ,
             who
             
               hath
               mercy
               on
               whom
               he
               will
               haue
               mercy
               ,
               and
               whom
               he
               will
               ,
               hee
               hardneth
               :
            
             
             
               and
               who
               hath
               loved
               Iakob
               ,
               and
               hated
               Esau
               ,
            
             to
             wit
             ,
             in
             decree
             ,
             
               the
               children
               not
               bing
               yet
               born
               ,
               neither
               having
               done
               either
               good
               or
               evill
               .
            
             Secondly
             ,
             we
             say
             not
             that
             the
             elect
             so
             remain
             ,
             though
             
               walking
               in
               the
               wayes
               of
               Belial
            
             ;
             but
             deny
             ,
             that
             ever
             they
             so
             walk
             after
             their
             effectual
             calling
             ,
             though
             through
             the
             remainders
             of
             corruption
             (
             in
             some
             more
             strong
             then
             in
             others
             )
             they
             haue
             not
             onely
             their
             common
             slidings
             ,
             but
             often
             their
             greater
             fals
             ,
             from
             which
             they
             recover
             themselvs
             by
             repentance
             :
             
               the
               spirit
            
             alwaies
             
               lusting
               against
               the
               flesh
            
             ,
             and
             they
             in
             regard
             of
             
               the
               Law
            
             
             
               of
               their
               minde
            
             ,
             and
             spirituall
             man
             ,
             
               not
               allowing
            
             ,
             but
             
               hating
               the
               evill
               ,
               which
            
             through
             
               the
               sin
               dwelling
               in
               them
            
             ,
             they
             doe
             .
          
           
             Neither
             ,
             on
             the
             other
             side
             ,
             doe
             the
             Reprobates
             ever
             shew
             any
             
             one
             (
             much
             lesse
             many
             )
             true
             
               testimonies
               of
               godlinesse
            
             ;
             though
             many
             seeming
             such
             oftentimes
             ,
             both
             in
             their
             own
             judgments
             of
             themselvs
             ,
             and
             other
             mens
             of
             them
             .
             He
             that
             should
             challenge
             a
             man
             for
             affirming
             ,
             that
             it
             could
             not
             but
             be
             light
             at
             mid-day
             ,
             nor
             but
             be
             dark
             at
             midnight
             ,
             in
             comparison
             ;
             that
             he
             affirmed
             ,
             that
             it
             could
             not
             but
             be
             light
             at
             noon
             ,
             though
             the
             Sun
             should
             not
             be
             up
             :
             nor
             but
             be
             dark
             at
             midnight
             ,
             though
             the
             Sun
             were
             not
             set
             ;
             should
             but
             use
             slaunderous
             cavillation
             :
             even
             such
             ,
             and
             no
             better
             ,
             is
             their
             collection
             upon
             our
             assertion
             .
          
           
             Where
             they
             add
             ,
             that
             as
             
               all
               mens
               estates
               are
               one
               by
               creation
               ,
            
             
             
               and
               one
               by
               transgression
               ,
               all
               being
               dead
               in
               sins
            
             ;
             and
             that
             ,
             as
             
               all
               are
               shut
               up
               in
               unbeliefe
               ,
               so
               he
               hath
               mercy
               on
               all
               ,
            
             to
             wit
             ,
             every
             particular
             person
             alike
             ,
             they
             mis-interpret
             the
             Scripture
             ,
             as
             hath
             been
             formerly
             shewed
             ;
             mistake
             the
             proportion
             of
             nature
             (
             whether
             by
             creation
             ,
             or
             corruption
             )
             with
             that
             of
             meer
             grace
             ;
             and
             are
             most
             impious
             against
             Gods
             mercy
             ,
             which
             they
             make
             all
             one
             towards
             Pharaoh
             and
             
               Moses
               ;
               Herod
            
             and
             Paul
             :
             Besides
             ,
             it
             should
             follow
             hereupon
             ,
             that
             God
             hath
             mercy
             actually
             on
             all
             
             and
             every
             person
             in
             the
             world
             ,
             in
             
               taking
               away
               their
               sinnes
               ,
               and
               saving
               them
            
             ;
             for
             the
             Apostle
             whose
             words
             they
             cite
             ,
             speaks
             expresly
             of
             such
             an
             all
             as
             
               obtain
               mercy
            
             that
             way
             .
          
           
             With
             like
             truth
             do
             they
             after
             affirm
             ,
             from
             Math.
             13
             ,
             that
             
             
               the
               sower
               soweth
               the
               seed
               of
               salvation
               upon
               all
               .
            
             It
             cannot
             with
             modesty
             be
             denyed
             ,
             but
             there
             are
             ,
             and
             haue
             been
             many
             millions
             ,
             unto
             whom
             the
             Gospell
             (
             the
             onely
             seed
             of
             salvation
             )
             was
             never
             preached
             .
             And
             as
             they
             begin
             ,
             so
             goe
             they
             on
             with
             this
             parable
             ;
             as
             being
             of
             them
             ;
             in
             whose
             
               mouth
               a
               parable
               is
               like
               the
            
             
             
               legs
               of
               the
               lame
               that
               are
               lifted
               up
               ,
               and
               like
               a
               thorn
               that
               goes
               up
               into
               the
               hand
               of
               a
               drunkard
               .
            
             As
             first
             ,
             where
             by
             the
             
               good
               seed
            
             they
             understand
             
               the
               seed
               of
               salvation
            
             ,
             or
             Gospell
             ,
             and
             by
             
               tares
               ,
               false
               doctrines
            
             :
             as
             if
             they
             know
             the
             minde
             of
             our
             Saviour
             ,
             better
             then
             he
             himselfe
             :
             who
             expresly
             teacheth
             ,
             that
             the
             
               good
               seed
               are
               the
               children
               of
               the
               Kingdom
            
             (
             so
             called
             ,
             because
             they
             are
             the
             heyres
             of
             
               their
               Fathers
               Kingdom
               )
               in
               which
               the
               righteous
               are
               to
               shine
               forth
               as
               the
               Sun
               ,
            
             v.
             43
             ,
             and
             
               the
               tares
               the
               children
               of
               the
               wicked
            
             
             one
             ,
             which
             
               doe
               iniquity
               ,
               are
               to
               be
               gathered
               by
               the
               Angels
               in
               the
            
             
             
               end
               of
               the
               world
               ,
               and
               cast
               into
               the
               furnace
               of
               fire
               ,
            
             &c.
             
             And
             if
             the
             good
             seed
             were
             the
             Gospell
             ,
             and
             the
             tares
             false
             doctrines
             ,
             as
             they
             (
             transforming
             persons
             into
             things
             )
             would
             make
             them
             ;
             yet
             is
             it
             untruely
             affirmed
             by
             them
             ,
             that
             
               the
               persons
               of
               them
               who
               receiv
               the
               good
               seed
               were
               no
               better
               then
               the
               other
               ,
               nor
               the
               persons
               of
               them
               who
               receiv
               the
               tares
               any
               worse
               then
               the
               other
               .
            
             That
             both
             are
             alike
             ,
             to
             wit
             ,
             dead
             in
             sin
             ,
             when
             God
             offereth
             the
             Gospel
             ,
             we
             willingly
             grant
             ,
             and
             are
             glad
             to
             hear
             them
             confess
             :
             but
             to
             say
             they
             are
             both
             alike
             ,
             when
             the
             one
             receivs
             the
             Gospell
             ,
             and
             the
             other
             refuseth
             it
             ,
             and
             receivs
             the
             tares
             contrary
             unto
             it
             ,
             is
             to
             say
             that
             the
             good
             ground
             ,
             and
             the
             bad
             ,
             are
             both
             alike
             .
             For
             what
             makes
             them
             that
             are
             alike
             ,
             when
             the
             Gospel
             comes
             alike
             unto
             them
             ,
             not
             to
             remain
             alike
             stil
             ?
             And
             what
             is
             the
             reason
             why
             the
             one
             receivs
             it
             ,
             and
             not
             the
             other
             ?
             They
             say
             ,
             
               because
               the
               goodnesse
               of
               the
               Sower
               first
               sowed
               it
               ,
               and
               therfore
               he
               hath
               cause
               to
            
             
             
               praise
               him
               onely
            
             .
             But
             ,
             say
             I
             ,
             this
             goodnesse
             is
             alike
             to
             both
             the
             two
             in
             sowing
             ,
             or
             offering
             the
             Gospels
             seed
             :
             Whereupon
             it
             must
             follow
             ,
             that
             he
             who
             receivs
             this
             good
             seed
             ,
             hath
             no
             more
             cause
             to
             praise
             God
             the
             Sower
             ,
             then
             he
             that
             receivs
             it
             not
             :
             for
             it
             is
             sowen
             alike
             on
             both
             ,
             in
             regard
             of
             outward
             offer
             ;
             but
             for
             the
             ones
             receiving
             of
             it
             ,
             rather
             then
             the
             other
             ,
             he
             hath
             cause
             to
             thank
             himselfe
             alone
             ,
             and
             his
             own
             freewill
             .
             And
             indeed
             this
             is
             the
             mark
             at
             which
             all
             those
             Adversaries
             arrows
             are
             shot
             .
             But
             the
             Scriptures
             teach
             us
             a
             further
             thing
             ,
             then
             these
             ungratefull
             persons
             will
             acknowledge
             ;
             which
             is
             ,
             that
             besides
             ,
             and
             aboue
             the
             offer
             common
             to
             both
             ,
             
               God
               giues
               the
               encrease
            
             
             to
             some
             (
             without
             which
             ,
             all
             preaching
             is
             nothing
             :
             )
             even
             
               by
               opening
               of
               the
               heart
               to
               attend
               unto
               it
               ,
               as
               he
               did
               the
               heart
               of
               Lydia
               .
            
             
             And
             as
             persons
             receiv
             the
             word
             of
             God
             into
             their
             hearts
             by
             his
             opening
             them
             first
             ,
             so
             in
             that
             his
             gracious
             work
             in
             them
             ,
             hee
             makes
             them
             which
             were
             before
             alike
             ,
             in
             spirituall
             consideration
             ,
             to
             become
             unlike
             ,
             and
             better
             then
             other
             ;
             and
             so
             more
             beloved
             then
             others
             for
             the
             godly
             qualities
             ,
             as
             they
             call
             them
             ,
             which
             he
             hath
             wrought
             in
             them
             .
             Neither
             doth
             the
             Lord
             hate
             onely
             
               the
               works
               of
               wicked
               men
            
             ,
             as
             they
             say
             ;
             but
             also
             
             the
             
               workers
               of
               iniquity
            
             :
             not
             with
             a
             passion
             of
             the
             mind
             ,
             as
             hatred
             
             is
             in
             man
             ,
             but
             with
             a
             holy
             will
             to
             punish
             the
             violation
             of
             his
             righteous
             Law.
             And
             though
             with
             a
             generall
             loue
             of
             the
             Creator
             to
             the
             creature
             ,
             he
             alwaies
             ,
             after
             a
             sort
             ,
             
               loue
               the
               persons
               of
               men
            
             ,
             as
             being
             his
             generation
             ,
             yet
             he
             loues
             ,
             (
             as
             is
             meet
             )
             the
             honour
             of
             his
             holinesse
             ,
             more
             then
             the
             happinesse
             of
             his
             creature
             ,
             having
             violated
             and
             prophaned
             it
             without
             repentance
             .
          
           
             They
             further
             bewray
             their
             ignorance
             ,
             where
             they
             think
             to
             
             mend
             the
             matter
             ,
             in
             saying
             ,
             that
             
               God
               hates
               the
               persons
               ,
               as
               weapons
               and
               instruments
               of
               those
               wicked
               qualities
               .
            
             Where
             hath
             God
             ever
             so
             spoken
             ,
             or
             any
             other
             man
             before
             them
             ?
             The
             godly
             qualities
             ,
             or
             graces
             of
             
               knowledge
               ,
               faith
               ,
               loue
               ,
               patience
               ,
            
             and
             the
             like
             ,
             
             are
             the
             spirituall
             armour
             and
             weapons
             of
             godly
             men
             ;
             the
             members
             also
             of
             men
             are
             called
             the
             
               weapons
               of
               righteousnesse
            
             ,
             or
             unrighteousnes
             ,
             for
             that
             with
             them
             they
             practise
             ▪
             &
             perform
             the
             works
             thereof
             :
             But
             to
             say
             ,
             the
             persons
             are
             weapons
             and
             
               instruments
               of
               the
               qualities
            
             ,
             is
             to
             put
             the
             person
             in
             the
             hand
             of
             the
             weapon
             to
             be
             used
             by
             it
             ;
             wheras
             on
             the
             contrary
             ,
             all
             know
             ,
             that
             the
             weapon
             and
             instrument
             is
             in
             the
             hand
             of
             the
             person
             ,
             and
             to
             be
             used
             and
             exercised
             by
             him
             .
             They
             here
             ,
             in
             desiring
             the
             
               Reader
               well
               to
               observ
            
             what
             they
             haue
             said
             ,
             as
             being
             
               a
               most
               blessed
               truth
            
             ,
             are
             loath
             that
             their
             nakednesse
             should
             not
             be
             seen
             in
             their
             spirituall
             drunkennesse
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             NOW
             for
             the
             words
             of
             the
             Apostle
             ,
             to
             which
             they
             return
             after
             so
             long
             wandring
             ;
             their
             comment
             is
             ,
             They
             
             
               went
               out
               from
               us
            
             ,
             &c.
             that
             is
             ,
             say
             they
             ,
             
               Those
               lying
               spirits
               ,
               those
               persons
               who
               had
               once
               the
               spirit
               of
               truth
               in
               them
               ,
               went
               out
               from
               the
               Apostles
               and
               other
               Saints
               .
            
             And
             again
             ,
             
               those
               lying
               spirits
               and
               Antichrists
               in
               mens
               persons
               ,
               went
               out
            
             &c.
             
               and
               were
               never
               of
               the
               truth
               :
            
             the
             summe
             of
             all
             being
             ,
             that
             
               lying
               spirits
               ,
               and
               Antichrists
               in
               mens
               persons
               ,
               went
               out
               of
               the
               truth
               .
            
          
        
         
           
           
             DEFENCE
             .
          
           
             A
             Riddle
             ,
             better
             fitting
             
               H.
               N.
            
             then
             the
             professours
             of
             the
             truth
             in
             simplicity
             .
             It
             behoues
             us
             therefore
             a
             little
             to
             insist
             upon
             the
             Text
             ,
             opening
             it
             according
             to
             the
             Apostles
             meaning
             ,
             and
             ours
             with
             him
             ;
             and
             first
             proving
             against
             them
             ,
             that
             by
             those
             that
             
               went
               out
            
             ,
             are
             not
             meant
             
               the
               lying
               spirits
               in
               the
               persons
               ,
            
             but
             the
             persons
             themselues
             .
          
           
             And
             first
             ,
             these
             words
             ,
             
               They
               went
               out
               from
               us
            
             ,
             or
             better
             ,
             
               from
               out
               of
               us
            
             ,
             shew
             ,
             that
             those
             out-goers
             were
             formerly
             of
             them
             in
             a
             respect
             ;
             else
             how
             could
             they
             haue
             gone
             out
             from
             them
             ?
             But
             lying
             spirits
             were
             never
             of
             the
             Apostles
             and
             Saints
             ;
             but
             the
             persons
             sometimes
             were
             .
             Secondly
             ,
             hee
             saith
             not
             ,
             as
             they
             corrupt
             the
             Text
             ,
             
               If
               they
               had
               been
               of
               the
               truth
               ,
            
             but
             
               of
               us
            
             ;
             nor
             
               they
               would
               hane
               continued
               with
               it
               ,
            
             but
             
               with
               us
            
             ,
             nor
             ,
             
               but
               they
               are
               not
               of
               it
               ,
            
             but
             
               they
               were
               not
               of
               us
            
             :
             all
             carrying
             it
             to
             persons
             so
             ,
             and
             so
             qualified
             .
             Thirdly
             ,
             Is
             it
             to
             be
             conceived
             ,
             that
             the
             Apostle
             would
             complain
             (
             as
             heere
             he
             doth
             )
             that
             lying
             spirits
             did
             not
             continue
             with
             the
             Churches
             ?
             Fourthly
             ,
             in
             saying
             ,
             
               They
               went
               out
               of
               us
               ,
               that
               it
               might
               be
               manifest
               that
               they
               were
               not
               all
               of
               us
               ,
            
             he
             shews
             that
             by
             their
             out-leaps
             ,
             something
             was
             manifested
             which
             was
             hid
             before
             .
             But
             it
             was
             plain
             before
             ,
             to
             the
             Apostles
             and
             Saints
             ,
             that
             lying
             spirits
             were
             not
             of
             the
             truth
             .
             He
             speaks
             therefore
             of
             the
             persons
             of
             hypocrites
             ,
             whom
             by
             this
             their
             professed
             defection
             ,
             God
             discovered
             .
             Fithly
             ,
             in
             saying
             ,
             
               they
               were
               not
               all
               of
               us
               ,
            
             he
             insinuates
             that
             some
             of
             them
             were
             ;
             What
             ?
             some
             
               lying
               spirits
               of
               the
               Spirit
               of
               truth
               ?
            
             No
             ,
             but
             that
             not
             all
             the
             persons
             that
             formerly
             professed
             the
             truth
             with
             them
             ,
             were
             true
             members
             of
             Christs
             body
             ,
             which
             they
             were
             .
             Lastly
             ,
             v.
             20
             ,
             He
             makes
             an
             opposition
             between
             them
             of
             whom
             hee
             writes
             ,
             and
             to
             whom
             .
             
               But
               yee
            
             What
             ?
             yee
             spirits
             ,
             and
             so
             v.
             28
             ,
             
               little
               children
            
             ,
             that
             is
             ,
             little
             spirits
             .
             All
             may
             see
             with
             what
             spirit
             these
             men
             are
             led
             .
             He
             then
             speaks
             of
             the
             going
             out
             of
             persons
             ,
             not
             of
             spirits
             ,
             as
             they
             mean
             ;
             but
             being
             indeed
             Antichrists
             ,
             as
             v.
             18
             ,
             in
             regard
             of
             their
             spirits
             ,
             and
             doctrines
             ,
             for
             which
             they
             pretended
             the
             spirit
             of
             Christ.
             
          
           
           
             That
             which
             they
             add
             of
             
               the
               spirit
               of
               Hymeneus
               ,
               together
               with
            
             
             
               his
               person
               ,
               being
               in
               fellowship
               with
               Paul
               ,
            
             is
             like
             the
             rest
             .
             By
             his
             Spirit
             it
             seems
             they
             mean
             his
             faith
             ,
             in
             saying
             
               faithfull
               Hymeneus
               was
               of
               the
               truth
               ;
               erroneous
               Hymeneus
               was
               never
               of
               it
               .
            
             Hath
             the
             faith
             of
             a
             person
             fellowship
             with
             the
             Saints
             ?
             Or
             did
             Hymeneus
             his
             faith
             sometimes
             
               hold
               faith
               and
               a
               good
               conscience
               ,
            
             and
             
             after
             
               put
               them
               away
            
             ?
             Or
             are
             not
             these
             things
             plainly
             spoken
             of
             the
             person
             of
             men
             ?
             Paul
             speaking
             that
             of
             Hymeneus
             ,
             and
             others
             ,
             which
             hee
             knew
             in
             regard
             of
             outward
             appearance
             ,
             and
             not
             that
             which
             he
             knew
             not
             of
             ,
             the
             inward
             truth
             in
             the
             heart
             .
          
           
             The
             meaning
             of
             Iohn
             is
             plain
             enough
             ,
             that
             these
             Antichrists
             went
             out
             of
             the
             Church
             ,
             not
             by
             making
             any
             seperation
             ,
             or
             schism
             from
             it
             ,
             as
             some
             thinke
             (
             for
             they
             still
             continued
             in
             the
             outward
             fellowship
             ,
             preaching
             ,
             and
             prophesying
             and
             deceiving
             ;
             )
             
             but
             in
             it
             ,
             by
             heresie
             and
             prophanenesse
             ,
             contrary
             to
             that
             outward
             profession
             of
             faith
             ,
             and
             holinesse
             ,
             which
             they
             had
             formerly
             made
             :
             by
             which
             their
             defection
             they
             shewed
             ,
             that
             they
             were
             never
             truely
             regenerate
             ,
             and
             inwardly
             and
             indeed
             living
             members
             of
             the
             body
             :
             but
             having
             been
             hypocrites
             ,
             at
             their
             best
             ,
             God
             so
             ordered
             ,
             that
             they
             should
             hereby
             discover
             themselvs
             .
             For
             had
             they
             been
             indeed
             of
             the
             number
             of
             the
             faithfull
             ,
             they
             had
             so
             continued
             to
             the
             end
             .
             Which
             truth
             this
             Apostle
             confirms
             further
             ,
             ch
             .
             3
             ,
             very
             evidently
             ,
             saying
             ;
             whosoever
             
             
               is
               born
               of
               God
               doth
               not
               commit
               sin
               :
               For
               his
               ,
            
             that
             is
             ,
             Gods
             
               seed
               remaineth
               in
               him
               ,
               and
               he
               cannot
               sin
               ,
               because
               he
               is
               born
               of
               God.
            
             He
             doth
             not
             say
             ,
             as
             some
             would
             haue
             him
             ,
             
               he
               cannot
               sin
            
             ,
             or
             
               commit
               sin
            
             ,
             that
             is
             ,
             giue
             himselfe
             to
             sin
             ,
             as
             the
             wicked
             doe
             ,
             whilst
             the
             seed
             of
             God
             remains
             in
             him
             ,
             or
             whilst
             hee
             is
             born
             of
             God
             ;
             but
             for
             ,
             or
             
               because
               ,
               this
               seed
            
             of
             the
             new
             birth
             remaineth
             in
             him
             .
          
           
             One
             observation
             I
             will
             here
             annex
             ,
             and
             so
             conclude
             this
             Head.
             
               It
               cannot
               be
            
             ,
             saith
             Christ
             ,
             
               but
               offences
               will
               come
            
             .
             And
             of
             
             all
             offences
             ,
             none
             is
             greater
             ,
             and
             which
             more
             wounds
             the
             tender
             heart
             of
             a
             weak
             Christian
             ,
             then
             when
             he
             sees
             such
             ,
             as
             by
             their
             former
             profession
             and
             appearances
             ,
             haue
             purchased
             to
             
             themselvs
             the
             opinion
             of
             piety
             and
             godlinesse
             ,
             to
             apostate
             ,
             and
             fall
             away
             from
             that
             their
             former
             profession
             ,
             either
             to
             grosse
             errour
             ,
             or
             prophanenesse
             .
             This
             occasions
             him
             to
             suspect
             (
             Satan
             by
             suggestions
             of
             unbelief
             ,
             furthering
             him
             herein
             )
             that
             there
             is
             not
             in
             the
             course
             of
             Christianity
             ,
             that
             power
             of
             grace
             ,
             stablenesse
             ,
             and
             true
             comfort
             ,
             which
             it
             promiseth
             .
             This
             stone
             of
             offence
             ,
             which
             Satans
             malice
             casts
             in
             the
             way
             ,
             Gods
             spirit
             removeth
             ,
             in
             providing
             ,
             that
             where
             there
             is
             in
             the
             Scriptures
             ,
             either
             mention
             ,
             or
             insinuation
             of
             mans
             falling
             away
             from
             the
             grace
             of
             God
             ,
             there
             is
             withall
             commonly
             an
             item
             given
             in
             the
             same
             place
             ,
             that
             such
             persons
             were
             never
             effectually
             sanctified
             ,
             but
             hypocrites
             ,
             at
             their
             best
             ,
             whatsoever
             they
             seemed
             either
             to
             others
             ,
             or
             to
             themselvs
             .
             Thus
             ,
             where
             some
             at
             the
             first
             ,
             
               receiving
               the
               word
               with
               joy
               ,
               are
            
             after
             
               when
               tribulation
               ▪
               or
               persecution
               ariseth
               ▪
               offended
            
             ;
             others
             haue
             made
             some
             growth
             ,
             yet
             become
             
               unfruitfull
               by
               the
               cares
               of
               the
               world
               and
               deceitfulnesse
            
             
             
               of
               riches
            
             :
             the
             Lord
             would
             haue
             us
             take
             knowledg
             ,
             that
             such
             were
             never
             better
             then
             
               stony
               and
               thorny
               ground
            
             .
             Thus
             ,
             that
             Iudas
             being
             lost
             ,
             was
             none
             of
             them
             whom
             
               the
               Father
               had
            
             
             
               given
               unto
               Christ
               ,
               but
               a
               child
               of
               perdition
               .
            
             Thus
             where
             ,
             
               Israel
               did
               not
               obtain
               that
               which
               it
               sought
               for
               ,
            
             but
             was
             
               broken
               off
            
             ,
             yet
             that
             
             
               the
               election
               obtained
               it
               :
               the
               gifts
               and
               calling
               of
               God
               being
               without
               repentance
               .
            
             Thus
             ,
             that
             they
             ,
             which
             fall
             ,
             are
             such
             as
             think
             (
             that
             is
             presume
             ,
             that
             )
             
               they
               stand
            
             ,
             rather
             then
             ever
             doe
             so
             indeed
             .
             Thus
             ,
             that
             though
             some
             come
             to
             
               err
               concerning
               the
               truth
            
             formerly
             
             professed
             by
             them
             ▪
             yet
             
               the
               foundation
               of
               God
               stands
               steady
               ,
               having
               this
               soul
               ,
               The
               Lord
               knoweth
               who
               are
               his
               .
            
             Thus
             ,
             that
             if
             some
             inlightned
             ,
             and
             
               tasting
               of
               the
               heavenly
               gifts
            
             &c.
             
               fall
               away
            
             ,
             
             it
             is
             they
             that
             are
             
               dull
               of
               hearing
            
             ,
             like
             the
             
               earth
               ,
               that
               beareth
               but
               thorns
               ,
               and
               bryars
               ,
            
             notwithstanding
             the
             
               rayns
               falling
               upon
               it
            
             .
             
             Thus
             ,
             that
             
               false
               Teachers
               ,
               and
               such
               as
               follow
               their
               pernicious
               wayes
               ,
            
             were
             at
             first
             and
             best
             ,
             but
             men
             
               creeping
               in
               unawares
            
             .
             Lastly
             ,
             that
             such
             as
             
               went
               out
            
             of
             the
             fellowship
             of
             the
             Apostles
             and
             Churches
             ,
             in
             the
             outward
             profession
             of
             faith
             ,
             and
             holinesse
             ,
             were
             never
             truely
             ,
             and
             inwardly
             
               of
               them
            
             ,
             as
             was
             made
             manifest
             in
             due
             time
             .
          
        
      
       
         
         
           CHAP.
           IIII.
           
        
         
           
             Of
             Freewill
             .
          
        
         
           AFTER
           a
           lowd
           blast
           in
           the
           beginning
           ,
           as
           formerly
           ,
           of
           their
           full
           and
           sufficient
           dealing
           in
           the
           former
           point
           ,
           our
           Adversaries
           begin
           this
           with
           a
           false
           ,
           and
           foul
           accusation
           .
        
         
           
             ADVERSARIES
             .
          
           
             THE
             Calvinists
             hold
             ,
             that
             wicked
             men
             are
             compelled
             to
             sinn
             
             by
             Gods
             power
             ;
             
               and
               again
               ,
               that
            
             men
             are
             compelled
             by
             the
             power
             ,
             force
             and
             compulsion
             of
             Gods
             predestination
             to
             all
             wicked
             ,
             and
             cruell
             crymes
             .
             
               Against
               which
               they
               alleag
               out
               of
            
             Bastingius
             ,
             and
             Thes.
             Genev.
             that
             Man
             by
             evill
             was
             spoyled
             not
             of
             his
             will
             ,
             but
             of
             the
             soundnesse
             of
             his
             will.
             Therfore
             that
             which
             in
             nature
             was
             good
             ,
             in
             quality
             became
             evill
             :
             and
             that
             ,
             as
             Bernard
             teacheth
             ,
             there
             is
             in
             us
             all
             power
             to
             will
             ,
             but
             to
             will
             well
             ,
             we
             had
             need
             to
             profit
             better
             ;
             to
             will
             evill
             we
             are
             able
             already
             by
             reason
             of
             our
             fall
             :
             
               as
               also
               ,
               that
            
             there
             remains
             freedom
             in
             all
             good
             ,
             naturall
             ,
             civill
             ,
             morall
             ,
             and
             judiciall
             things
             ,
             but
             not
             in
             spirituall
             .
             These
             things
             ,
             
               they
               say
            
             ,
             if
             we
             wil
             stand
             to
             ,
             they
             require
             no
             more
             .
          
        
         
           
             DEFENCE
             .
          
           
             BOth
             we
             will
             stand
             to
             them
             ,
             and
             they
             must
             fall
             by
             them
             ,
             as
             they
             might
             evidently
             see
             ,
             if
             they
             considered
             ,
             that
             all
             our
             question
             is
             about
             
               freedom
               of
               will
               in
               spirituall
               things
            
             ;
             which
             alone
             we
             deny
             .
          
           
             The
             ground
             of
             their
             errour
             here
             is
             ,
             that
             they
             unskilfully
             confound
             necessity
             &
             compulsion
             ;
             and
             conceiv
             not
             how
             a
             thing
             ,
             both
             free
             and
             casuall
             in
             it selfe
             ,
             may
             be
             the
             over-ruling
             hand
             of
             Gods
             providence
             be
             determined
             necessarily
             this
             way
             ,
             or
             that
             .
             The
             difference
             between
             necessity
             and
             compulsion
             I
             haue
             
             formerly
             both
             proved
             and
             opened
             at
             large
             :
             shewing
             how
             mans
             
             freewill
             in
             chusing
             that
             which
             is
             evill
             ,
             and
             Gods
             powerfull
             hand
             in
             governing
             him
             in
             that
             his
             choise
             ,
             according
             to
             his
             wise
             counsell
             ,
             to
             his
             holy
             ends
             ,
             may
             well
             stand
             together
             .
             And
             for
             that
             which
             is
             good
             ,
             God
             works
             it
             by
             inclination
             ,
             by
             his
             Word
             and
             Spirit
             ;
             which
             inclination
             cannot
             be
             compulsion
             ,
             seeing
             compulsion
             and
             violence
             is
             onely
             against
             the
             inclination
             of
             the
             thing
             ,
             and
             not
             the
             inclining
             of
             it
             .
             God
             herein
             first
             takes
             away
             the
             former
             corrupt
             inclination
             ,
             that
             ●t
             reign
             not
             ,
             which
             is
             
               the
               coard
               wherewith
               a
               man
               is
               tyed
               ,
            
             as
             they
             speak
             ,
             and
             then
             giues
             a
             new
             inclination
             contrary
             to
             the
             former
             ,
             not
             
               haleing
               up
               a
               man
               by
               main
               force
               ,
            
             as
             they
             mishape
             a
             similitude
             for
             
             us
             ,
             but
             giving
             inward
             will
             and
             strength
             of
             grace
             for
             the
             man
             to
             raise
             up
             himselfe
             by
             .
             And
             if
             all
             kinde
             of
             necessity
             abolish
             all
             kind
             of
             freedom
             ,
             then
             in
             truth
             a
             man
             doth
             nothing
             freely
             ;
             for
             whatsoever
             he
             doth
             ,
             he
             doth
             it
             necessarily
             ,
             when
             he
             doth
             it
             .
          
           
             They
             doe
             here
             in
             vain
             heap
             up
             Scriptures
             like
             medicines
             
             upon
             a
             sound
             stomack
             ,
             to
             prove
             that
             
               election
               ,
               and
               choyce
               cannot
               be
               but
               in
               ,
            
             or
             rather
             with
             liberty
             .
             We
             acknowledg
             that
             whatsoever
             good
             or
             evill
             a
             man
             doth
             outwardly
             ,
             or
             inwardly
             ,
             where
             the
             will
             comes
             to
             work
             (
             for
             there
             may
             be
             acts
             of
             the
             understanding
             ,
             and
             motions
             of
             the
             affections
             before
             and
             without
             the
             wills
             working
             )
             he
             useth
             liberty
             and
             freedom
             in
             chusing
             ,
             or
             refusing
             :
             that
             is
             ,
             he
             doth
             it
             not
             by
             any
             violence
             or
             compulsion
             ,
             but
             from
             the
             inward
             principles
             of
             his
             mind
             ;
             the
             understanding
             directing
             ,
             and
             the
             will
             consenting
             ;
             though
             yet
             the
             wicked
             ,
             being
             left
             of
             God
             ,
             cannot
             but
             doe
             wickedly
             ,
             any
             more
             then
             
               the
               Aethiopian
               can
               change
               his
               skin
               ,
               or
               the
               Leopard
               his
            
             
             spots
             :
             nor
             the
             godly
             but
             doe
             godlily
             ,
             by
             the
             grace
             of
             God
             effectually
             inclining
             him
             thereunto
             .
             Neither
             doth
             our
             affirmation
             make
             voyd
             ,
             or
             unmoveing
             the
             threatnings
             of
             God
             ;
             but
             makes
             both
             threatnings
             ,
             and
             promises
             ,
             and
             precepts
             ,
             and
             all
             ,
             most
             effectuall
             ;
             God
             by
             the
             inward
             work
             of
             his
             spirit
             
               giving
               an
               encrease
            
             to
             the
             outward
             preaching
             ;
             and
             
               opening
               the
               heart
               to
               receaue
            
             the
             same
             .
             One
             man
             can
             move
             another
             
             by
             outward
             motives
             ,
             words
             ,
             and
             the
             like
             .
             Will
             these
             men
             
             affoord
             God
             no
             more
             ,
             or
             other
             work
             ?
             Will
             they
             deny
             any
             inward
             work
             of
             Gods
             spirit
             at
             all
             ,
             above
             the
             words
             work
             ,
             though
             in
             ,
             and
             by
             it
             ?
             What
             mean
             then
             the
             holy
             Scriptures
             speaking
             so
             frequently
             of
             this
             Spirits
             work
             in
             men
             ,
             with
             means
             ,
             without
             means
             ;
             for
             ordinary
             ,
             and
             extraordinary
             operations
             ,
             both
             gifts
             ,
             and
             graces
             ?
             Or
             if
             there
             be
             such
             a
             spirit
             of
             God
             dwelling
             ,
             and
             working
             in
             men
             ,
             why
             doe
             they
             deny
             unto
             it
             ,
             a
             prevailing
             power
             ,
             wheresoever
             it
             pleaseth
             God
             to
             bestow
             it
             ?
             And
             for
             those
             that
             
               cannot
               repent
            
             ,
             as
             they
             plead
             for
             some
             ;
             God
             ,
             and
             their
             own
             consciences
             will
             plead
             against
             them
             ,
             that
             they
             will
             not
             repent
             :
             and
             so
             are
             not
             
               tyed
               with
               a
               coard
            
             by
             others
             ,
             and
             violently
             with-held
             ,
             as
             they
             plead
             for
             them
             ,
             but
             doe
             willingly
             cast
             ,
             and
             keep
             the
             coards
             of
             iniquity
             ,
             and
             rebellion
             upon
             themselvs
             .
          
           
             We
             acknowledg
             also
             (
             and
             they
             therefore
             prove
             in
             vain
             )
             
             that
             to
             whomsoever
             the
             word
             comes
             ,
             them
             
               God
               would
               have
               gathered
               unto
               him
               ,
               hearken
               unto
               his
               voyce
               ,
               repent
               that
               they
               might
               live
               and
               not
               dy
               ,
            
             to
             wit
             ,
             in
             that
             degeee
             of
             willing
             ,
             which
             stands
             in
             commanding
             those
             things
             ,
             and
             approving
             them
             if
             they
             follow
             ;
             and
             that
             
               the
               fault
               is
               onely
               in
               mens
               obstinacy
               ,
               if
               they
               repent
               not
               .
            
          
           
             Neither
             doe
             the
             Calvinists
             ,
             as
             they
             surmise
             ,
             make
             either
             
               Gods
               decree
               ,
               or
               the
               defect
               of
               his
               grace
               in
               fault
               ,
            
             if
             men
             repent
             not
             ;
             because
             they
             affirm
             that
             God
             decreed
             not
             to
             give
             them
             the
             grace
             to
             repent
             ,
             nor
             doth
             give
             it
             them
             ;
             except
             eyther
             God
             may
             not
             require
             repentance
             of
             all
             ,
             or
             be
             bound
             to
             give
             it
             to
             all
             .
             It
             is
             not
             my
             fault
             ,
             that
             a
             drunkard
             fals
             and
             lyes
             in
             the
             street
             ,
             though
             he
             cannot
             but
             both
             fall
             ,
             and
             ly
             there
             ,
             except
             I
             hold
             ,
             and
             help
             him
             up
             ;
             except
             withall
             I
             be
             bound
             so
             to
             help
             him
             :
             nor
             my
             fault
             that
             a
             prodigal
             spend-thrift
             comes
             into
             debt
             ,
             and
             is
             cast
             into
             prison
             ,
             and
             cannot
             escape
             the
             one
             ,
             or
             other
             ,
             unlesse
             I
             pay
             his
             debts
             ;
             except
             withall
             I
             be
             bound
             to
             pay
             them
             :
             so
             neither
             is
             it
             Gods
             fault
             that
             men
             remain
             and
             peri●h
             in
             that
             impenitency
             ,
             out
             of
             which
             they
             neither
             will
             ,
             nor
             can
             come
             without
             Gods
             speciall
             gift
             of
             repentance
             ,
             except
             it
             be
             Gods
             
             bounden
             duty
             (
             as
             these
             men
             seem
             to
             make
             it
             )
             to
             bestow
             that
             grace
             upon
             them
             .
          
           
             The
             two
             places
             Esa.
             5.
             1.
             2.
             3
             ,
             &c.
             and
             Math
             :
             11.
             21.
             22
             ,
             we
             will
             a
             little
             more
             particularly
             examine
             .
             In
             the
             former
             where
             God
             saith
             ,
             he
             
               could
               doe
               no
               more
               to
               his
               vineyard
               then
               he
               had
               done
               ,
            
             he
             speaks
             onely
             of
             outward
             means
             ,
             as
             the
             text
             makes
             it
             plain
             ,
             
               I
               fenced
               it
               &c.
            
             
             I
             would
             ask
             these
             men
             ,
             whether
             there
             be
             not
             requisite
             ,
             that
             the
             naturall
             vineyard
             may
             bring
             forth
             fruit
             ,
             something
             besides
             the
             
               fencing
               ,
               gathering
               out
               of
               the
               stones
               ,
            
             and
             the
             rest
             there
             mentioned
             ?
             It
             cannot
             be
             denyed
             ,
             that
             ,
             except
             besides
             ,
             and
             above
             all
             these
             ,
             God
             give
             the
             encrease
             by
             an
             inward
             blessing
             ,
             all
             planting
             ,
             &
             watering
             ,
             and
             outward
             dressing
             whatsoever
             is
             nothing
             :
             so
             is
             it
             in
             the
             spirituall
             vineyard
             much
             more
             though
             planted
             by
             Paul
             himself
             ,
             yea
             by
             Christ
             himself
             in
             the
             outward
             ministery
             .
             And
             where
             God
             saith
             ,
             
               He
               expected
               sweet
               grapes
               ,
               but
               it
               brought
               forth
               wild
               v
               :
               4.
            
             we
             must
             not
             imagine
             (
             as
             our
             adversaries
             seem
             to
             doe
             )
             that
             God
             is
             deceaved
             in
             his
             expectation
             ,
             as
             men
             often
             are
             :
             but
             onely
             ,
             that
             the
             Israelites
             did
             not
             perform
             that
             which
             God
             required
             ,
             and
             they
             ought
             .
          
           
             Touching
             the
             repentance
             of
             
               Tyre
               &
               Sidon
            
             .
             First
             I
             would
             know
             how
             they
             prove
             that
             Christ
             speaks
             of
             other
             then
             legall
             repentance
             ,
             such
             as
             Ahab
             manifested
             
               in
               sack-cloth
            
             ?
             which
             was
             
             not
             from
             
               a
               godly
               sorrow
            
             for
             sin
             ;
             but
             from
             a
             servile
             fear
             of
             punishment
             .
             Secondly
             eyther
             this
             repentance
             should
             haue
             been
             wrought
             by
             those
             
               mighty
               works
            
             alone
             ,
             or
             by
             them
             with
             other
             helps
             .
             
               Mighty
               works
            
             alone
             cannot
             work
             faith
             ,
             &
             repentance
             ,
             
             which
             must
             come
             
               by
               hearing
            
             ,
             &
             
               instructions
               of
               the
               word
            
             ,
             which
             they
             serve
             to
             confirm
             unto
             men
             .
             If
             Christ
             speak
             of
             his
             
               mighty
               works
            
             ,
             as
             means
             though
             not
             sufficient
             of
             themselvs
             ,
             yet
             availeable
             ,
             with
             other
             requisite
             helps
             ,
             he
             excludes
             not
             the
             spirits
             work
             ,
             but
             includes
             it
             .
             But
             ,
             in
             truth
             ,
             the
             meaning
             of
             Christ
             seems
             to
             be
             no
             more
             ,
             but
             to
             reprove
             the
             obstinacy
             of
             Corazin
             in
             a
             form
             of
             speach
             like
             unto
             that
             Luk.
             19.
             40.
             
             
               If
               these
               should
               hold
               their
               tongue
               ,
               the
               stones
               would
               imediately
               cry
               out
               .
            
             And
             as
             it
             were
             a
             vain
             thing
             hence
             to
             dispute
             about
             the
             speaking
             of
             stones
             ;
             so
             is
             it
             ,
             to
             gather
             any
             thing
             thence
             of
             the
             Tyrians
             repentance
             .
             
             The
             meaning
             of
             the
             Lord
             here
             is
             not
             to
             commend
             the
             Tyrians
             at
             all
             ,
             but
             to
             upbraid
             the
             Chorazites
             ,
             and
             to
             shew
             their
             hardnes
             of
             heart
             to
             be
             greater
             then
             the
             others
             .
             The
             like
             form
             of
             speach
             we
             haue
             to
             the
             like
             purpose
             Ezech
             :
             3.
             6.
             
             And
             if
             so
             be
             there
             were
             in
             these
             Tyrians
             this
             pronenes
             to
             repentance
             ▪
             if
             they
             had
             enjoyed
             the
             means
             which
             the
             others
             did
             ,
             but
             they
             wanted
             ;
             &
             withall
             ,
             that
             God
             so
             desires
             the
             repentance
             &
             salvation
             of
             all
             ;
             how
             came
             it
             to
             passe
             ,
             that
             God
             did
             not
             afford
             those
             helps
             unto
             them
             that
             were
             so
             prone
             and
             willing
             to
             have
             used
             them
             aright
             ?
             It
             seems
             ,
             the
             former
             case
             is
             now
             altered
             ,
             and
             that
             men
             might
             say
             to
             God
             ,
             that
             
               they
               would
               ,
               but
               he
               would
               not
               .
            
          
        
         
           
             ADVERSARIES
             .
          
           
             THeir
             
               invincible
               Argument
            
             servs
             onely
             to
             bewray
             their
             incurable
             
             disease
             in
             heaping
             together
             many
             Scriptures
             to
             prove
             that
             ,
             which
             no
             man
             doubts
             of
             ;
             namely
             ,
             that
             the
             
               works
               wrought
               in
               us
               by
               God
               are
               attributed
               to
               us
               also
            
             ;
             as
             
               the
               cleansing
               of
               our
               hearts
               &c
               :
            
             wherein
             yet
             they
             mingle
             with
             Gods
             truth
             their
             own
             errours
             ,
             and
             that
             in
             particular
             ,
             in
             affirming
             ,
             that
             
               God
               takes
            
             
             
               it
               to
               himself
               as
               a
               proper
               title
               ,
               to
               justify
               a
               sinner
               :
            
             and
             yet
             that
             
               Dasaith
               ,
               he
               justified
               his
               heart
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             if
             it
             be
             proper
             to
             God
             to
             justifie
             a
             sinner
             ,
             how
             is
             it
             common
             to
             David
             with
             him
             ?
             Secondly
             ,
             They
             slaunder
             David
             in
             making
             him
             say
             ,
             he
             justified
             his
             heart
             .
             Could
             David
             forgiue
             the
             sin
             of
             his
             heart
             ?
             which
             God
             doth
             in
             justifying
             a
             sinner
             .
             David
             Psal.
             73.
             speaks
             of
             sanctification
             ,
             not
             of
             justification
             .
          
           
             They
             ignorantly
             apply
             the
             Scriptures
             ,
             Psal.
             108.
             12.
             
             &
             Psal.
             
             118.
             13.
             to
             Gods
             working
             grace
             in
             men
             ,
             being
             meant
             onely
             of
             his
             working
             deliverance
             for
             them
             .
          
           
             They
             vainly
             ,
             and
             deceitfully
             affirm
             ,
             from
             Acts.
             7.
             51.
             
             &
             
             13.
             46.
             that
             
               man
               may
               resist
               the
               grace
               of
               God
               ,
               wrought
               by
               his
               word
               and
               spirit
               .
            
             The
             places
             speak
             not
             of
             any
             grace
             wrought
             by
             either
             of
             them
             .
             The
             former
             speaks
             onely
             of
             
               resisting
               the
               spirit
            
             ;
             
             as
             the
             Authour
             of
             the
             word
             in
             the
             Prophets
             and
             others
             .
             The
             latter
             of
             
               resisting
               the
               word
               of
               God
            
             ,
             not
             working
             ,
             but
             offering
             grace
             onely
             .
             Besides
             ,
             they
             notably
             abuse
             those
             Scriptures
             cited
             ,
             
             in
             making
             them
             plainly
             to
             shew
             that
             
               man
               hath
               free
               choise
            
             (
             to
             wit
             alike
             )
             
               to
               work
               with
               God
               ,
               or
               against
               God
               in
               the
               work
               of
               his
               grace
               .
            
             It
             is
             true
             ,
             that
             men
             whether
             receiving
             or
             refusing
             grace
             ,
             doe
             it
             freely
             ,
             and
             without
             compulsion
             :
             but
             the
             latter
             freely
             of
             themselvs
             ,
             being
             left
             of
             God
             to
             themselvs
             ;
             the
             former
             freely
             ▪
             by
             Gods
             speciall
             grace
             ,
             and
             spirit
             ,
             giving
             them
             ,
             and
             effectually
             drawing
             them
             to
             Christ.
             I
             say
             more
             effectually
             ▪
             
             though
             not
             violently
             ,
             then
             any
             one
             creature
             can
             by
             violence
             draw
             another
             .
             Oh
             ,
             that
             any
             made
             partakers
             of
             this
             free
             grace
             of
             Gods
             spirit
             dwelling
             in
             them
             ,
             should
             deny
             the
             powerfull
             work
             of
             it
             ,
             to
             establish
             their
             own
             freewill
             !
          
           
             After
             Scriptures
             ,
             they
             come
             to
             experience
             .
             And
             first
             ,
             
             they
             erre
             in
             thinking
             ,
             that
             liberty
             and
             necessity
             of
             sinning
             in
             wicked
             men
             cannot
             stand
             together
             .
             It
             is
             certain
             ,
             that
             the
             more
             wicked
             either
             man
             or
             devill
             is
             ,
             he
             sinneth
             both
             the
             more
             freely
             ,
             and
             the
             more
             necessarily
             .
             Their
             similitude
             ,
             of
             a
             
               mans
               drinking
               poyson
            
             ,
             is
             against
             themselvs
             ,
             so
             far
             as
             it
             is
             pertinent
             .
             I
             would
             know
             of
             them
             how
             the
             drinking
             of
             poyson
             by
             any
             is
             unavoydable
             ?
             If
             they
             say
             ,
             because
             hee
             
               knows
               it
               not
            
             to
             be
             in
             his
             drink
             ,
             therin
             they
             grant
             that
             sins
             of
             ignorance
             are
             done
             unavoydably
             ,
             and
             yet
             not
             by
             compulsion
             ,
             as
             they
             conclude
             .
             Secondly
             ,
             who
             would
             think
             ,
             that
             any
             ,
             after
             the
             profession
             of
             the
             knowledg
             ,
             and
             obedience
             of
             the
             Gospell
             ,
             which
             these
             men
             haue
             made
             ,
             so
             many
             yeares
             ,
             both
             in
             the
             Church
             of
             England
             ,
             and
             else
             where
             ,
             should
             so
             far
             apostate
             therefrom
             to
             Popery
             ,
             and
             Pha●isaism
             ,
             as
             to
             think
             it
             as
             easie
             a
             thing
             ,
             for
             a
             man
             ,
             yea
             ,
             though
             never
             so
             wicked
             ,
             to
             keep
             himselfe
             from
             all
             sin
             ,
             as
             from
             drinking
             of
             poyson
             ,
             which
             he
             knew
             to
             be
             in
             his
             cup
             ?
             For
             he
             that
             knows
             it
             not
             cannot
             avoyd
             it
             .
             How
             grievously
             erre
             they
             ,
             in
             affirming
             ,
             that
             
               all
               men
               are
               able
               to
               keep
               the
               Law
               ,
            
             to
             
             wit
             ,
             without
             the
             least
             fayling
             ,
             all
             their
             life
             long
             ,
             in
             thought
             ,
             word
             or
             deed
             ?
             For
             this
             they
             plead
             in
             this
             whole
             Section
             ,
             that
             except
             it
             be
             possible
             for
             every
             man
             thus
             to
             keep
             the
             Law
             ,
             neither
             
             his
             conscience
             can
             
               accuse
               him
            
             ,
             nor
             
               God
               justly
               punish
            
             him
             
               for
               breaking
               it
            
             .
          
           
             Neither
             doe
             the
             Calvinists
             hold
             ,
             as
             they
             barbarously
             speak
             .
             ▪
             &
             unjustly
             slander
             ,
             that
             men
             
               commit
               evill
               by
               force
               of
               Gods
               providence
               ,
            
             or
             are
             
               decreed
               to
               doe
               evill
            
             ,
             or
             
               compelled
               to
               sin
               by
               power
            
             .
             But
             they
             beleev
             ,
             as
             the
             Scriptures
             teach
             ,
             that
             
               all
               men
               in
               Adam
               haue
            
             
             sinned
             ,
             and
             by
             sin
             lost
             the
             
               Image
               of
               God
               in
               which
               they
               were
               made
            
             ;
             so
             as
             the
             
               Law
               is
               impossible
            
             unto
             them
             by
             reason
             
               of
               the
               flesh
            
             ,
             and
             so
             cannot
             possibly
             but
             sin
             ,
             by
             reason
             of
             the
             same
             flesh
             raigning
             in
             the
             unregenerate
             ,
             and
             dwelling
             in
             all
             :
             (
             which
             these
             light
             persons
             ,
             expresly
             confesse
             in
             the
             sequel
             of
             this
             book
             :
             )
             and
             
             that
             this
             so
             comes
             to
             passe
             by
             Gods
             holy
             decree
             ,
             and
             work
             of
             providence
             answerable
             ,
             not
             forceing
             evill
             upon
             any
             ,
             but
             ordering
             all
             persons
             in
             all
             actions
             ,
             as
             the
             supreme
             Governour
             of
             all
             :
             and
             that
             the
             wicked
             ,
             being
             left
             of
             God
             ;
             some
             destitute
             of
             the
             outward
             means
             ,
             the
             Gospell
             ;
             all
             of
             them
             of
             the
             effectuall
             work
             of
             the
             Spirit
             ,
             from
             that
             
               weak
               flesh
            
             ,
             and
             naturall
             corruption
             ,
             daily
             increased
             in
             them
             ,
             sin
             ,
             both
             necessarily
             as
             unable
             to
             keep
             the
             Law
             ;
             and
             willingly
             ,
             as
             having
             in
             themselvs
             the
             beginning
             and
             cause
             thereof
             ,
             the
             blindnesse
             of
             their
             own
             minds
             ,
             and
             perversenesse
             of
             their
             will
             and
             affections
             ;
             and
             so
             are
             inexcuseable
             in
             Gods
             sight
             .
          
           
             Here
             ,
             with
             the
             lowd
             boasts
             of
             their
             large
             and
             undenyable
             
             proofs
             ,
             they
             joyn
             sundry
             errours
             .
             As
             first
             ,
             in
             making
             the
             good
             things
             
               of
               creation
               to
               come
               from
               Gods
               grace
               ,
               viz.
            
             for
             salvation
             ,
             of
             which
             our
             question
             is
             .
             The
             good
             things
             of
             creation
             the
             Scriptures
             
             account
             our
             own
             ,
             and
             
               of
               our
               selvs
            
             ,
             ever
             opposing
             them
             to
             the
             good
             things
             of
             grace
             ,
             to
             salvation
             .
             Secondly
             ,
             they
             err
             egregiously
             ,
             in
             saying
             ,
             that
             
               what
               Adam
               had
               in
               creation
               ,
               and
               lost
               by
               transgression
               for
               himself
               and
               his
               posterity
               ,
               that
               is
               restored
               through
               Christ
               ,
            
             to
             wit
             ,
             to
             all
             ;
             for
             so
             the
             question
             is
             .
             By
             this
             ,
             all
             should
             be
             restored
             actually
             into
             Gods
             favour
             ,
             haue
             his
             image
             repaired
             in
             them
             ,
             and
             be
             wholly
             free
             from
             that
             
               weak
               flesh
            
             ,
             making
             the
             
               Law
               impossible
            
             unto
             them
             .
             With
             like
             perversnesse
             doe
             they
             misapply
             to
             all
             
               Adams
               posterity
            
             without
             difference
             ,
             that
             which
             the
             Apostle
             speaks
             of
             himselfe
             ,
             and
             other
             godly
             Ministers
             ,
             and
             
             Christians
             onely
             ,
             Rom.
             8.
             3.
             4
             ,
             2
             Cor.
             3.
             5
             ,
             Phil.
             4
             ,
             13
             ,
             as
             any
             that
             pleaseth
             to
             peruse
             the
             places
             ,
             may
             see
             .
             Lastly
             ,
             they
             most
             
             absurdly
             affirm
             ,
             that
             
               the
               flesh
               through
               Christ
               is
               able
               to
               fulfill
               the
               Law
            
             ;
             wheras
             we
             fulfill
             the
             Law
             no
             further
             ,
             then
             as
             we
             kill
             ,
             crucifie
             ,
             and
             destroy
             the
             flesh
             ,
             and
             lusts
             thereof
             ,
             by
             the
             Spirit
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             TO
             the
             question
             ,
             
               Whether
               a
               man
               can
               doe
               any
               thing
               in
               the
            
             
             
               work
               of
               his
               regeneration
            
             ,
             they
             answer
             ,
             after
             much
             froath
             of
             words
             ,
             
               that
               faith
               and
               repentance
               is
               regeneration
               ,
            
             and
             that
             
               it
               is
               most
               plain
            
             (
             as
             what
             is
             not
             to
             their
             peircing
             eye
             )
             
               that
               even
               in
               the
               work
               of
               regeneration
               ,
               man
               may
               submit
               to
               it
               ,
               or
               hinder
               it
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             AN
             ignorant
             assertion
             ,
             shewing
             the
             ground
             of
             their
             errour
             in
             not
             putting
             difference
             between
             Gods
             work
             ,
             and
             mans
             .
             They
             may
             as
             rightly
             say
             ,
             that
             the
             life
             and
             motion
             of
             the
             childe
             is
             its
             begetting
             .
             To
             regenerate
             is
             nothing
             else
             ,
             but
             to
             beget
             anew
             .
             Doth
             the
             child
             beget
             it selfe
             ?
             Or
             doth
             not
             the
             parent
             onely
             beget
             it
             ?
             So
             God
             begets
             by
             the
             Ministery
             of
             the
             Word
             ,
             and
             man
             is
             begotten
             by
             him
             :
             according
             to
             that
             of
             the
             Apostle
             ,
             
               Every
               one
               that
               loveth
               him
               that
               begat
               ,
               loveth
               him
               also
            
             
             
               that
               is
               begotten
               of
               him
            
             .
             So
             Iam.
             1.
             18.
             
             
               Of
               his
               own
               will
               begat
               he
               us
               ,
               by
               the
               word
               of
               truth
               .
            
             By
             these
             mens
             doctrine
             we
             should
             beget
             our
             selvs
             of
             our
             own
             will.
             Begetting
             in
             creatures
             ,
             is
             both
             in
             nature
             and
             time
             ,
             before
             the
             being
             of
             the
             begotten
             .
             Men
             then
             before
             they
             be
             ,
             must
             beget
             themselvs
             ,
             by
             their
             saying
             .
             And
             as
             God
             regenerates
             ,
             and
             not
             man
             ;
             so
             doth
             man
             ,
             being
             regenerated
             ,
             beleev
             and
             obey
             ,
             and
             not
             God.
             Wheras
             ,
             if
             faith
             and
             obedience
             be
             regeneration
             ,
             then
             God
             beleevs
             and
             repents
             ;
             seeing
             God
             regenerates
             .
             Besides
             ,
             as
             the
             outward
             means
             of
             regeneration
             may
             be
             ,
             and
             are
             ,
             by
             too
             many
             hindred
             from
             working
             ,
             and
             made
             unprofitable
             :
             So
             where
             God
             pleaseth
             to
             add
             to
             the
             outward
             means
             ,
             and
             motives
             of
             the
             Gospell
             ,
             the
             inward
             work
             of
             the
             Spirit
             ,
             of
             which
             
               Spirit
               ,
               we
               are
               born
            
             or
             begot
             
             anew
             ;
             of
             the
             Spirit
             ,
             I
             say
             ,
             though
             
               by
               the
               Word
            
             ;
             by
             the
             same
             
             Spirit
             which
             he
             
               puts
               within
               them
            
             ,
             he
             
               takes
               away
            
             first
             what
             might
             
             hinder
             thier
             regeneration
             ,
             even
             their
             
               stony
               heart
            
             ;
             and
             
               giving
               them
               a
               heart
               of
               flesh
               ,
               a
               heart
               to
               know
               God
               ,
            
             and
             
               putting
               his
               fear
               in
               their
               hearts
               ,
            
             and
             by
             
               putting
               his
               Spirit
               in
               them
               ,
               causing
               them
               to
               walk
               in
               his
               statutes
            
             ;
             he
             thereby
             regenerates
             them
             ,
             or
             giues
             them
             faith
             ,
             and
             repentance
             ,
             which
             they
             must
             haue
             before
             they
             can
             beleev
             or
             repent
             :
             as
             the
             childe
             must
             haue
             life
             before
             it
             can
             liue
             ,
             or
             doe
             acts
             of
             life
             ,
             and
             must
             be
             generated
             ,
             or
             begotten
             ,
             before
             it
             haue
             life
             ,
             or
             being
             .
             Regeneration
             therefore
             goes
             before
             faith
             ,
             and
             repentance
             .
          
           
             This
             Head
             they
             shut
             with
             answering
             three
             Scriptures
             .
             The
             first
             Math.
             22
             ,
             but
             mistaken
             ,
             for
             Luk.
             14.
             23
             ,
             which
             as
             it
             is
             frivolously
             objected
             (
             if
             by
             any
             )
             so
             is
             it
             easily
             answered
             .
          
           
             The
             second
             is
             ,
             Ioh.
             6.
             44.
             
             
               No
               man
               can
               come
               to
               me
               except
               the
               Father
               draw
               him
               .
               This
               is
               not
               meant
            
             (
             say
             they
             )
             
               of
               violent
               compulsion
            
             .
             
             True
             ,
             nor
             yet
             onely
             (
             as
             they
             would
             haue
             it
             )
             of
             
               outward
               teaching
               by
               heavenly
               doctrine
            
             :
             For
             thus
             the
             Father
             drew
             many
             that
             came
             not
             to
             Christ
             ;
             whereas
             hee
             speaks
             here
             ,
             of
             such
             a
             drawing
             as
             is
             peculiar
             to
             them
             that
             come
             to
             him
             ;
             who
             
               shall
               never
               hunger
            
             ,
             v.
             35
             ,
             and
             whom
             he
             
               will
               in
               no
               wise
               cast
               out
               ,
            
             v.
             37.
             
             He
             speaks
             not
             therefore
             of
             the
             outward
             teaching
             onely
             ,
             but
             withall
             ,
             and
             principally
             ,
             of
             the
             inward
             teaching
             of
             the
             spirit
             ,
             as
             Esa.
             54.
             13
             ,
             Ier.
             31.
             33.
             34
             ,
             1
             Ioh.
             2.
             27.
             
             The
             most
             of
             them
             whom
             the
             Father
             drew
             by
             heavenly
             doctrine
             ,
             that
             is
             ,
             to
             whom
             Christ
             preached
             ,
             
               murmured
               at
               him
            
             ,
             v.
             41
             :
             this
             hee
             reproues
             ,
             vers
             .
             43
             ,
             &
             vers
             .
             44
             ,
             takes
             away
             the
             offence
             which
             might
             arise
             ,
             at
             the
             consideration
             of
             the
             small
             effect
             which
             his
             words
             had
             with
             many
             ,
             considering
             what
             he
             testified
             of
             himselfe
             ,
             v.
             39.
             40
             ,
             shewing
             that
             such
             was
             mans
             perversenesse
             in
             spirituall
             things
             ,
             as
             that
             except
             God
             ,
             to
             the
             outward
             word
             ,
             adjoyned
             the
             inward
             work
             of
             the
             Spirit
             ,
             thereby
             drawing
             him
             ,
             his
             obstinacy
             could
             not
             ,
             nor
             would
             not
             be
             tamed
             ,
             nor
             he
             turned
             to
             God.
             
          
           
             Lastly
             ,
             to
             Phil.
             2.
             13.
             
             
               It
               is
               God
               that
               works
               in
               you
               both
               the
               will
               and
               deed
               ,
            
             after
             much
             impertinent
             discourse
             ,
             and
             many
             errours
             
             mingled
             among
             ,
             they
             answer
             ,
             that
             
               God
               doth
               this
               in
               men
            
             
             
               by
               reasons
               ,
               and
               perswasions
               ,
               that
               they
               would
               chuse
               life
               ,
               and
               avoyd
               death
               .
            
          
           
             And
             first
             ,
             they
             conclude
             without
             and
             against
             reason
             ,
             that
             if
             the
             
               regenerate
               haue
               power
               to
               resist
               ,
               they
               haue
               power
               not
               to
               resist
               :
            
             which
             is
             ,
             as
             if
             a
             man
             should
             say
             ,
             if
             a
             fool
             can
             doe
             foolishly
             ,
             then
             he
             can
             doe
             wisely
             ,
             or
             the
             like
             .
          
           
             Secondly
             ,
             it
             is
             a
             slander
             upon
             the
             Calvinists
             ,
             that
             
               they
               are
               divided
            
             in
             this
             point
             ;
             or
             that
             any
             of
             them
             
               affirms
               ,
               that
               the
               elect
               though
               unregenerate
               ,
               cannot
               resist
               good
               .
            
             Whilst
             they
             are
             unregenerate
             they
             can
             doe
             nothing
             else
             but
             resist
             in
             spirituall
             things
             :
             But
             God
             in
             time
             (
             as
             he
             hath
             decreed
             )
             by
             the
             spirit
             of
             regeneration
             ,
             overcomes
             their
             corruption
             ,
             and
             works
             in
             them
             ,
             not
             to
             resist
             ,
             but
             willingly
             to
             follow
             him
             ,
             that
             calleth
             them
             .
          
           
             Thirdly
             ,
             I
             would
             know
             what
             they
             mean
             by
             these
             phrases
             ,
             of
             
               Gods
               sending
               his
               word
               and
               spirit
               to
               work
               our
               regeneration
               :
            
             and
             again
             ,
             of
             
               God
               by
               the
               power
               of
               his
               word
               and
               spirit
               ,
               shewing
               man
               the
               benefite
               of
               life
            
             &c.
             
             If
             they
             consider
             the
             spirit
             onely
             as
             the
             Authour
             of
             the
             word
             ,
             speaking
             in
             the
             men
             of
             God
             ,
             why
             doe
             they
             not
             say
             
               the
               Spirit
               and
               the
               Word
            
             ,
             rather
             then
             ,
             as
             they
             do
             ,
             
               the
               Word
               and
               the
               Spirit
            
             ?
             Or
             how
             doth
             God
             
               send
               the
               spirit
            
             ,
             thus
             understood
             ,
             
               to
               work
               regeneration
               in
               men
            
             ?
             If
             they
             answer
             ,
             that
             God
             is
             ready
             to
             giue
             the
             spirit
             ,
             and
             so
             doth
             to
             them
             that
             will
             receiv
             it
             :
             first
             ,
             to
             be
             ready
             to
             giue
             ,
             is
             not
             to
             giue
             or
             send
             :
             secondly
             ,
             they
             should
             understand
             ,
             that
             to
             be
             willing
             to
             receiv
             spirituall
             things
             ,
             is
             a
             main
             fruit
             and
             effect
             of
             regeneration
             ,
             and
             therfore
             not
             a
             cause
             ,
             as
             they
             mistake
             .
             For
             the
             will
             ,
             thus
             holily
             bent
             ,
             presupposeth
             the
             understanding
             divinely
             enlightned
             ,
             whose
             direction
             it
             follows
             ,
             and
             without
             which
             going
             before
             ,
             it
             is
             blind
             and
             brutish
             .
             Neither
             can
             a
             man
             possibly
             will
             a
             thing
             ,
             but
             as
             he
             understands
             it
             to
             be
             good
             for
             him
             .
             If
             the
             understanding
             be
             divinely
             inlightned
             ,
             and
             the
             will
             holily
             bent
             ,
             then
             the
             whole
             man
             is
             before
             regenerated
             ,
             that
             is
             ,
             begotten
             before
             of
             God
             by
             the
             spirit
             of
             regeneration
             .
             In
             truth
             ,
             they
             but
             speak
             of
             
               Gods
               sending
               his
               Spirit
               to
               work
               in
               mans
               regeneration
               ,
            
             as
             Senacherib
             by
             Rabsakah
             spake
             of
             
               Gods
               sending
               him
            
             
             
               against
               Ierusalem
            
             .
             He
             to
             cover
             the
             pride
             of
             violence
             ;
             and
             they
             
             to
             cover
             the
             pride
             of
             free-will
             ,
             in
             bending
             it selfe
             ,
             of
             itself
             ,
             to
             receiv
             grace
             offered
             .
          
           
             To
             conclude
             this
             Head
             ▪
             referring
             the
             Reader
             to
             the
             Arguments
             
             of
             conviction
             formerly
             laid
             down
             ,
             I
             onely
             add
             thus
             much
             :
             that
             if
             
               God
               onely
               bend
               the
               will
               by
               perswasions
               of
               promises
               and
               threatnings
               ,
            
             and
             works
             not
             otherwise
             ,
             then
             by
             
               force
               of
               reasons
            
             ,
             
             and
             
               by
               using
               strong
               arguments
               and
               perswasions
               ,
            
             as
             they
             expresly
             affirm
             ;
             then
             ,
             that
             ,
             whose
             contrary
             ,
             both
             the
             Scriptures
             and
             experience
             confirms
             ,
             would
             ordinarily
             come
             to
             passe
             ;
             namely
             ,
             that
             the
             
               wise
               and
               prudent
            
             should
             haue
             heavenly
             things
             revealed
             unto
             them
             ,
             and
             discern
             them
             much
             more
             easily
             and
             effectually
             ,
             then
             babes
             and
             weak
             persons
             ;
             and
             so
             should
             be
             converted
             sooner
             then
             they
             :
             specially
             sooner
             then
             harlots
             and
             light
             persons
             ,
             considering
             how
             much
             better
             they
             mind
             and
             understand
             ;
             arguments
             and
             reasons
             of
             all
             sorts
             ;
             then
             the
             other
             .
             We
             therfore
             conclude
             with
             the
             Apostle
             ,
             that
             God
             
               works
               in
               us
               both
               the
               will
               and
               the
               deed
               :
            
             not
             onely
             by
             his
             word
             working
             on
             us
             ,
             but
             by
             his
             Spirit
             working
             in
             us
             :
             not
             onely
             by
             sending
             Paul
             to
             plant
             ,
             by
             propounding
             strong
             arguments
             of
             perswasion
             ,
             but
             also
             
               by
               giving
               the
               increase
            
             by
             the
             most
             effectuall
             work
             of
             his
             Spirit
             ,
             
               inlightning
               the
               eyes
               of
               the
               understanding
            
             
             to
             see
             the
             force
             of
             those
             arguments
             ,
             
               opening
               the
               heart
               to
               attend
               unto
               them
               ,
            
             and
             so
             
               writing
               them
               in
               the
            
             same
             heart
             ,
             and
             most
             inward
             
             parts
             ,
             as
             they
             cannot
             be
             blotted
             out
             .
          
        
      
       
         
           CHAP.
           V.
           
        
         
           
             Of
             the
             Originall
             estate
             of
             Mankinde
             .
          
        
         
           THE
           main
           question
           here
           to
           be
           discussed
           is
           ,
           whether
           
             all
             Infants
             sinned
             in
             Adam
             ,
             and
             so
             be
             guilty
             of
             death
             ,
             and
             condemnation
             naturally
             ,
             and
             without
             mercy
             in
             Christ
             ,
             or
             not
             ?
          
           This
           I
           will
           proue
           (
           God
           willing
           )
           against
           them
           ;
           answering
           ,
           and
           disproving
           what
           they
           bring
           
           to
           the
           contrary
           ,
           and
           that
           in
           their
           own
           order
           ,
           as
           followeth
           .
           
        
         
           
             ADVERSARIES
             .
          
           
             INfants
             had
             no
             life
             ,
             nor
             being
             ,
             as
             Adam
             had
             ,
             at
             that
             time
             ,
             when
             God
             gaue
             the
             Law
             to
             Adam
             ;
             and
             therfore
             no
             Law
             was
             given
             unto
             them
             ;
             and
             therfore
             sinned
             not
             ,
             nor
             were
             guilty
             of
             condemnation
             .
          
        
         
           
             DEFENCE
             .
          
           
             I
             Grant
             ,
             that
             infants
             had
             then
             no
             life
             and
             being
             ,
             as
             Adam
             had
             ,
             to
             wit
             ,
             actuall
             ,
             and
             distinct
             :
             but
             affirm
             ,
             that
             they
             had
             both
             ,
             after
             a
             sort
             ,
             and
             as
             the
             branches
             in
             the
             root
             .
             Odegos
             (
             the
             
               guide
               of
               the
               blinde
            
             ,
             as
             Rom.
             2.
             19
             ,
             )
             affirms
             ,
             pag.
             114
             ,
             that
             
               mankind
               was
               in
               Adam
               in
               bodily
               substance
            
             ;
             they
             had
             therfore
             being
             in
             Adam
             after
             a
             sort
             ,
             namely
             ,
             so
             far
             as
             they
             were
             in
             him
             .
             If
             they
             had
             being
             in
             Adam
             any
             way
             ,
             they
             had
             life
             also
             in
             him
             :
             for
             nothing
             in
             Adam
             was
             dead
             ,
             but
             all
             living
             :
             their
             being
             therefore
             so
             far
             ,
             as
             it
             was
             in
             him
             ,
             was
             a
             living
             being
             .
          
           
             We
             reade
             Hebr.
             7.
             9
             ,
             that
             
               Levi
               payed
               tithes
               to
               Melchisedeck
               in
               Abraham
               .
            
             But
             how
             could
             this
             be
             ,
             might
             one
             say
             ,
             seeing
             
               Levi
               had
               then
               no
               life
               and
               being
               ?
            
             The
             Apostle
             answers
             ,
             that
             he
             was
             
               in
               the
               loyns
               of
               his
               father
               Abraham
               ,
               when
               Melchisedeck
               met
               him
               .
            
             And
             reason
             teacheth
             ,
             that
             none
             can
             doe
             any
             act
             ,
             but
             he
             must
             first
             be
             ,
             nor
             doe
             it
             otherwise
             ,
             then
             as
             he
             is
             .
             Levi
             therefore
             then
             had
             a
             kind
             of
             being
             ,
             and
             that
             living
             ,
             and
             reasonable
             also
             ,
             as
             he
             performed
             that
             act
             of
             
               paying
               tithes
            
             .
             He
             in
             Abraham
             as
             a
             particular
             root
             :
             Mankind
             in
             Adam
             ,
             as
             in
             a
             generall
             root
             .
          
           
             2
             That
             
               Infants
               had
               a
               Law
               given
               them
               ,
            
             I
             thus
             proue
             .
             First
             ,
             the
             word
             of
             God
             ,
             Gen.
             2.
             17.
             
             
               In
               the
               day
               ,
               that
               thou
               eatest
               of
               the
               tree
               of
               knowledge
               of
               good
               ,
               and
               evill
               ,
               thou
               shalt
               die
               the
               death
            
             ;
             shew
             ,
             that
             whom
             God
             threatneth
             with
             death
             ,
             to
             them
             he
             gaue
             the
             Law.
             The
             punishment
             Gen.
             3.
             17.
             18.
             19
             ,
             reacheth
             to
             all
             Adams
             posterity
             ,
             and
             so
             the
             threatning
             ,
             and
             by
             consequence
             the
             Law.
             Secondly
             ,
             the
             Apostle
             teacheth
             ,
             Rom.
             2.
             15
             ,
             that
             
               the
               Law
               is
               written
               in
               the
               hearts
               of
               the
               Gentiles
               ,
            
             according
             to
             which
             Law
             of
             nature
             written
             in
             their
             hearts
             (
             though
             they
             had
             it
             not
             written
             in
             tables
             of
             stone
             ,
             as
             the
             Iews
             )
             they
             shall
             be
             
               judged
               at
            
             
             
               the
               day
            
             of
             the
             Lord
             ,
             v.
             15.
             16.
             17.
             
             These
             Gentiles
             cannot
             be
             imagined
             to
             haue
             this
             Law
             thus
             written
             any
             other
             way
             ,
             then
             as
             God
             in
             the
             beginning
             created
             Adam
             ,
             and
             all
             mankind
             in
             him
             ,
             after
             his
             Image
             ,
             in
             righteousnesse
             and
             holinesse
             ;
             in
             which
             respect
             also
             they
             are
             said
             ,
             to
             
               doe
               by
               nature
               the
               things
               contained
               in
               the
               Law
               ,
            
             having
             also
             a
             naturall
             conscience
             in
             them
             ,
             which
             without
             a
             Law
             were
             vain
             :
             Vnder
             which
             generall
             Law
             ,
             binding
             the
             reasonable
             creature
             to
             faith
             and
             obedience
             in
             all
             things
             (
             in
             disposition
             before
             use
             of
             discretion
             ,
             and
             in
             act
             afterwards
             :
             )
             the
             particular
             Law
             ,
             Gen.
             2
             ,
             is
             conteyned
             ,
             and
             to
             be
             referred
             unto
             it
             .
             Thirdly
             ,
             if
             infants
             haue
             reasonable
             soules
             ,
             then
             haue
             they
             the
             faculties
             of
             understanding
             and
             will
             ,
             though
             not
             the
             actuall
             use
             of
             them
             ,
             as
             men
             haue
             .
             This
             understanding
             cannot
             be
             conceived
             by
             any
             to
             be
             without
             all
             disposition
             and
             pronenesse
             ,
             either
             to
             the
             knowledg
             of
             God
             ,
             or
             to
             ignorance
             ,
             errour
             ,
             and
             doubting
             of
             him
             ;
             nor
             this
             will
             to
             bee
             without
             all
             disposition
             ,
             and
             inclination
             to
             will
             according
             to
             ,
             or
             against
             Gods
             will.
             As
             the
             yong
             whelps
             and
             cubs
             ,
             of
             Lyons
             ,
             Beares
             ,
             and
             Foxes
             ,
             haue
             in
             their
             naturall
             and
             sensitiue
             faculties
             ,
             a
             pronenesse
             and
             inclination
             to
             raven
             ;
             and
             every
             beast
             pronenesse
             to
             the
             things
             of
             its
             kind
             ,
             after
             ,
             actually
             performed
             ,
             and
             practised
             by
             them
             :
             so
             haue
             infants
             necessarily
             in
             their
             reasonable
             faculties
             ,
             a
             disposition
             ,
             one
             or
             other
             ,
             to
             understand
             and
             will
             things
             ,
             specially
             such
             as
             concern
             God
             ,
             by
             reason
             of
             the
             most
             naturall
             ,
             necessary
             ,
             and
             indossolible
             relation
             ,
             between
             the
             reasonable
             creature
             ,
             and
             the
             Creator
             ,
             and
             that
             specially
             in
             those
             most
             noble
             faculties
             .
          
           
             The
             objection
             from
             Rom.
             7.
             1
             ,
             hath
             in
             it
             no
             colour
             of
             truth
             :
             for
             neither
             are
             there
             any
             such
             words
             ,
             that
             
               the
               Law
               is
               given
            
             (
             especially
             onely
             ,
             which
             must
             be
             added
             )
             
               to
               them
               that
               know
               it
            
             :
             neither
             doth
             the
             Apostle
             there
             intend
             at
             all
             ,
             to
             shew
             to
             whom
             the
             Law
             was
             given
             ,
             or
             not
             :
             but
             onely
             ,
             that
             the
             Christian
             Church
             at
             Rome
             (
             specially
             many
             of
             them
             being
             Iewes
             ,
             as
             appears
             chap.
             16
             ,
             )
             to
             which
             he
             wrote
             ,
             was
             not
             ignorant
             of
             the
             Law
             ,
             whether
             generall
             or
             particular
             ,
             to
             which
             he
             had
             reference
             in
             that
             place
             .
          
           
           
             To
             Deut.
             11.
             2
             ,
             besides
             things
             answered
             by
             Mr.
             Ainsworth
             ,
             I
             adde
             ,
             that
             Moses
             there
             excludes
             not
             onely
             infants
             ,
             but
             many
             grown
             men
             as
             appears
             ,
             v.
             3.
             4.
             
             The
             other
             two
             places
             Matth.
             13.
             9
             ,
             and
             1
             Cor.
             10.
             15
             ,
             exclude
             too
             many
             mens
             of
             years
             also
             ,
             considering
             how
             few
             haue
             
               ears
               to
               hear
            
             ,
             or
             understanding
             to
             judg
             aright
             of
             spirituall
             things
             .
          
           
             For
             the
             third
             head
             ,
             and
             that
             
               all
               sinned
               in
               Adam
            
             ,
             it
             is
             so
             plain
             from
             Rom.
             5
             ,
             as
             they
             haue
             nothing
             at
             all
             to
             answer
             ,
             
             though
             they
             object
             the
             place
             :
             onely
             they
             bring
             certain
             other
             Scriptures
             ,
             in
             such
             a
             manner
             ,
             as
             if
             they
             would
             disproue
             one
             Scripture
             by
             another
             .
             And
             indeed
             what
             exposition
             can
             be
             given
             ,
             or
             evasion
             found
             ,
             considering
             the
             expressenes
             of
             the
             words
             ?
             
               As
               by
               one
               man
               sinne
               entred
               into
               the
               world
               ,
               and
               death
               by
               sinne
               ,
               so
               death
               passed
               upon
               all
               men
               ,
               for
               that
            
             (
             or
             as
             the
             originall
             hath
             it
             )
             
               in
               whom
               all
               men
               haue
               sinned
               .
            
             So
             v.
             19
             ,
             
               As
               by
               one
               mans
               disobedience
               many
               were
               made
               sinners
               ,
            
             &c.
             
             If
             they
             say
             ,
             as
             some
             doe
             ,
             that
             all
             are
             made
             sinners
             by
             imitation
             onely
             ,
             they
             are
             clearly
             confuted
             ;
             first
             ,
             by
             daily
             experience
             ,
             in
             which
             it
             is
             plain
             ,
             that
             children
             comming
             to
             some
             discerning
             ,
             will
             lie
             ,
             filch
             ,
             and
             revenge
             themselvs
             ,
             though
             they
             never
             heard
             lie
             told
             ,
             &c.
             
             It
             is
             alas
             too
             evident
             ,
             that
             they
             bring
             this
             corruption
             into
             the
             world
             with
             them
             .
             Secondly
             ,
             by
             the
             Apostles
             words
             ,
             v.
             19
             ,
             
               For
               as
               by
               ones
               mans
               disobedience
               many
               were
               made
               sinners
               ;
               so
               by
               the
               obedience
               of
               one
               shall
               many
               be
               made
               righteous
               .
            
             If
             wee
             bee
             made
             unrighteous
             onely
             by
             imitation
             of
             Adams
             sin
             ,
             and
             not
             by
             his
             performing
             it
             ,
             as
             our
             root
             naturally
             ;
             then
             we
             are
             made
             righteous
             onely
             by
             imitation
             of
             Christs
             righteousnesse
             ,
             and
             not
             by
             his
             performing
             righteousnesse
             ,
             and
             fulfilling
             the
             Law
             for
             us
             ,
             as
             our
             spirituall
             root
             ,
             in
             which
             wee
             are
             grafted
             by
             faith
             .
          
           
             Lastly
             ,
             these
             Adversaries
             grant
             ,
             that
             
               by
               Adams
               sin
               all
               his
            
             
             
               posterity
               haue
               weak
               natures
               ▪
               by
               which
               when
               the
               commandement
               comes
               ,
               they
               cannot
               obey
               ,
               and
               liue
               ▪
               but
               sin
               ,
               and
               so
               die
               ,
               Rom.
            
             8.
             3.
             
             
             
               Can
               they
               which
               are
               accustomed
               to
               doe
               evill
               ▪
               doe
               well
               ?
            
             Or
             will
             these
             men
             never
             leav
             their
             godlesse
             custom
             of
             corrupting
             the
             words
             of
             the
             text
             ,
             for
             advantaging
             of
             an
             evill
             cause
             ?
             For
             flesh
             ,
             which
             
             the
             Text
             hath
             ,
             they
             put
             nature
             :
             wheras
             it
             is
             without
             all
             question
             ,
             that
             by
             flesh
             ,
             the
             Apostle
             there
             understands
             properly
             ,
             sin
             and
             
               sinfull
               flesh
            
             :
             as
             he
             expresly
             calleth
             it
             ,
             and
             as
             is
             plain
             in
             the
             whole
             context
             ,
             v.
             1.
             2.
             4.
             5.
             6.
             7
             ,
             &c.
             In
             all
             which
             hee
             opposeth
             the
             flesh
             to
             the
             spirit
             ,
             and
             the
             sinfull
             life
             of
             the
             one
             ,
             to
             the
             righteous
             life
             of
             the
             other
             .
          
           
             And
             I
             would
             know
             of
             these
             deep
             Divines
             ,
             what
             but
             sin
             could
             possibly
             make
             Adams
             posterity
             unable
             to
             keep
             the
             Law
             ?
             This
             flesh
             ,
             or
             nature
             ,
             as
             they
             will
             haue
             it
             ,
             must
             be
             contrary
             to
             this
             good
             and
             
               holy
               Law
            
             ,
             and
             resist
             it
             .
             And
             is
             not
             that
             
             properly
             sinfull
             and
             unholy
             ,
             which
             resists
             ,
             and
             is
             contrary
             to
             
             that
             which
             is
             good
             and
             holy
             ;
             Lastly
             ,
             this
             enemy
             to
             the
             Law
             of
             God
             in
             a
             man
             ,
             must
             be
             in
             his
             soule
             .
             And
             what
             else
             can
             it
             be
             ,
             then
             a
             disposition
             in
             the
             understanding
             ,
             to
             ignorance
             and
             errour
             ,
             touching
             God
             and
             heavenly
             things
             ;
             and
             an
             inclination
             in
             the
             will
             and
             affections
             to
             evill
             ?
             Which
             is
             as
             properly
             sinne
             ,
             as
             their
             acts
             and
             effects
             are
             properly
             sinfull
             .
             Infants
             therefore
             bring
             sin
             properly
             into
             the
             world
             with
             them
             .
          
           
             Two
             things
             they
             here
             object
             :
             First
             ,
             that
             
               Christ
               often
               accounts
               children
               ,
               innocents
               ,
            
             as
             Math.
             18.
             3.
             4
             ,
             &
             19.
             14.
             
             I
             answer
             ,
             first
             ,
             not
             as
             they
             mean
             ;
             that
             is
             ,
             such
             as
             haue
             in
             them
             nothing
             vertuous
             
             or
             vitious
             ;
             good
             ,
             or
             evill
             ;
             but
             as
             being
             humble
             ,
             and
             without
             pride
             ;
             and
             such
             ,
             as
             unto
             whom
             
               the
               Kingdom
               of
               God
            
             ,
             and
             his
             blessing
             did
             appertain
             .
             Secondly
             ,
             He
             speaks
             not
             of
             all
             children
             ,
             but
             of
             those
             ,
             of
             ,
             and
             in
             the
             Church
             .
          
           
             Their
             second
             objection
             is
             ,
             that
             
               our
               soules
               being
               the
               subjects
               of
               sin
               ,
               are
               created
               of
               God
               imediately
               .
            
             But
             to
             this
             objection
             ,
             they
             that
             referrs
             the
             soules
             originall
             ,
             imediately
             to
             Gods
             supernaturall
             ,
             and
             indeed
             miraculous
             work
             ,
             do
             giue
             divers
             answers
             ,
             which
             these
             Adversaries
             should
             haue
             refuted
             .
             Amongst
             others
             ,
             Mr.
             Ainsworths
             answer
             is
             worthy
             the
             consideration
             .
             But
             let
             us
             consider
             their
             proofs
             for
             the
             soules
             immediate
             creation
             .
             The
             first
             is
             ,
             Act.
             17.
             26
             ,
             
               Of
               one
               bloud
               God
               made
               all
               mankind
               ,
            
             &c.
             
             But
             this
             place
             makes
             rather
             against
             them
             ;
             seeing
             the
             body
             alone
             makes
             not
             mankind
             ,
             but
             the
             soule
             with
             it
             ,
             by
             which
             specially
             the
             man
             is
             .
             The
             next
             place
             is
             Heb.
             12.
             9
             ,
             whence
             
             they
             
               gather
               that
               Adam
               is
               the
               Father
               of
               our
               bodies
               ,
               and
               God
               the
               Father
               of
               our
               Spirits
               .
            
             But
             first
             ,
             the
             Text
             neither
             mentions
             Adam
             ,
             nor
             can
             agree
             to
             him
             in
             the
             state
             of
             creation
             :
             seeing
             in
             that
             estate
             there
             was
             no
             use
             of
             correction
             .
             Secondly
             ,
             it
             saith
             not
             ,
             
               the
               fathers
               of
               our
               bodies
            
             ,
             but
             
               of
               our
               flesh
            
             :
             nor
             the
             father
             of
             
             our
             Spirits
             ,
             but
             
               of
               Spirits
            
             .
             And
             the
             meaning
             seems
             unto
             me
             (
             with
             due
             respect
             had
             to
             other
             mens
             different
             judgment
             )
             onely
             to
             be
             this
             :
             that
             if
             we
             giue
             honour
             to
             men
             (
             our
             carnall
             or
             fleshly
             fathers
             )
             chastening
             us
             ,
             as
             they
             think
             good
             :
             how
             much
             more
             owe
             honour
             to
             our
             spirituall
             father
             ,
             chastening
             us
             for
             our
             eternall
             good
             ?
             And
             surely
             God
             ,
             in
             his
             kinde
             ,
             is
             the
             father
             of
             the
             whole
             man
             ,
             not
             of
             the
             soule
             onely
             :
             So
             is
             man
             ,
             in
             his
             kinde
             ,
             the
             father
             of
             the
             whole
             man
             ,
             and
             not
             of
             the
             body
             onely
             .
             Lastly
             ,
             seeing
             the
             drift
             of
             the
             place
             ,
             is
             to
             shew
             ,
             that
             God
             as
             a
             
               father
               ,
               chasteneth
               his
               sons
               which
               he
               loveth
               ,
            
             and
             on
             the
             contrary
             ,
             that
             they
             that
             
               are
               not
               chastened
               ,
               are
               not
               sons
               ,
            
             and
             so
             
             haue
             not
             God
             for
             their
             Father
             ,
             I
             see
             not
             how
             the
             Apostle
             can
             speak
             of
             the
             creation
             of
             soules
             ,
             seeing
             in
             that
             respect
             ,
             wicked
             and
             godly
             ,
             children
             and
             bastards
             ,
             haue
             God
             alike
             their
             father
             .
             The
             Preacher
             ,
             ch
             .
             12.
             7
             ,
             speaks
             of
             the
             manner
             of
             the
             creation
             of
             the
             first
             man
             Adam
             onely
             :
             but
             no
             more
             proues
             that
             our
             soules
             or
             spirits
             are
             created
             by
             God
             imediately
             ,
             then
             that
             our
             bodies
             are
             made
             of
             dust
             immediately
             .
             That
             ch
             .
             8.
             8
             ,
             hath
             no
             colour
             of
             proof
             in
             it
             .
          
           
             Against
             our
             fourth
             and
             last
             assertion
             ,
             that
             all
             by
             Adams
             sin
             are
             guilty
             of
             death
             ,
             Rom.
             5.
             12
             ,
             they
             cavill
             ,
             that
             
               we
               were
               not
               in
            
             
             
               Adam
               to
               bring
               any
               soule
               to
               hell
               for
               the
               breach
               of
               that
               commandemant
               ,
               Thou
               shalt
               not
               eat
               .
            
          
           
             Where
             ,
             first
             (
             to
             passe
             by
             their
             incongruity
             of
             speech
             )
             they
             free
             Adam
             himselfe
             from
             the
             guilt
             of
             condemnation
             of
             which
             our
             question
             is
             ,
             as
             well
             as
             his
             posterity
             ,
             by
             that
             his
             sin
             ;
             seeing
             it
             brought
             not
             him
             himself
             to
             hell
             .
             But
             secondly
             ,
             &
             for
             the
             thing
             it selfe
             :
             They
             grant
             ,
             acording
             to
             the
             Scriptures
             ,
             that
             
             death
             ,
             as
             a
             part
             of
             
               the
               curse
               ,
               came
               over
               all
               Adams
               posterity
               for
               his
               sin
               :
            
             And
             will
             they
             then
             deny
             ,
             that
             eternall
             death
             was
             also
             due
             by
             the
             same
             law
             of
             justice
             ?
             Is
             not
             the
             justice
             of
             God
             infinite
             ,
             
             and
             so
             requiring
             infinite
             satisfaction
             ?
             To
             what
             reasonable
             creature
             soever
             ,
             the
             smallest
             punishment
             is
             due
             from
             God
             ;
             the
             greatest
             is
             due
             also
             in
             rigour
             of
             justice
             .
             And
             so
             the
             curse
             (
             as
             they
             grant
             )
             
               extending
               to
               Adams
               generation
            
             
             
               by
               his
               sin
            
             ;
             eternall
             condemnation
             ,
             as
             the
             principall
             part
             of
             it
             ,
             extendeth
             unto
             them
             necessarily
             ,
             except
             mercy
             be
             shewed
             them
             .
          
           
             Neither
             will
             it
             help
             our
             Adversaries
             ,
             that
             
               other
               creatures
               die
            
             
             also
             ;
             seeing
             their
             absolutely
             mortall
             condition
             limits
             their
             punishment
             to
             this
             present
             life
             :
             But
             such
             is
             not
             the
             estate
             of
             infants
             ;
             but
             their
             immortall
             soules
             ,
             unto
             which
             their
             bodies
             at
             that
             day
             are
             to
             be
             reunited
             ,
             makes
             the
             whole
             capable
             of
             a
             more
             full
             declaration
             of
             Gods
             justice
             ,
             if
             he
             deale
             in
             severity
             therof
             without
             mercy
             ,
             as
             he
             may
             .
             Besides
             ,
             the
             Apostle
             saith
             ,
             that
             
               death
               passed
               upon
               all
               ,
               for
               that
               all
               haue
               sinned
               ,
               viz.
            
             in
             that
             
             
               one
               man
               Adam
            
             .
             Doth
             death
             come
             over
             bruit
             beasts
             ,
             because
             they
             haue
             sinned
             in
             Adam
             ?
             They
             are
             brutish
             that
             see
             not
             the
             difference
             ,
             which
             these
             men
             will
             not
             acknowledge
             .
             It
             is
             said
             else-where
             ,
             that
             
               in
               Adam
               all
               die
            
             .
             Doe
             beasts
             die
             in
             Adam
             ,
             
             as
             his
             posterity
             doth
             ?
             As
             all
             that
             
               are
               Christs
            
             ,
             are
             
               in
               Christ
            
             ,
             and
             
               made
               aliue
               by
               him
            
             ;
             so
             all
             Adams
             posterity
             were
             in
             him
             ,
             and
             die
             in
             him
             :
             Which
             death
             also
             the
             Apostle
             makes
             no
             lesse
             ,
             then
             
               judgement
               to
               condemnation
            
             ,
             to
             wit
             ,
             if
             redemption
             be
             not
             obtained
             :
             
             to
             which
             he
             opposeth
             
               justification
               ,
               and
               eternall
               life
            
             .
             Ioyn
             herewith
             ,
             these
             mens
             confession
             ,
             
               that
               all
               mankind
               by
               Adams
               fall
               are
               made
               unable
               to
               keep
               Gods
               precepts
               ,
               when
               he
               giues
               them
               ,
               and
               so
               all
               fall
               under
               the
               wrath
               of
               God
               ,
               and
               are
               therfore
               said
               to
               be
               children
               of
               wrath
               ,
               Eph.
            
             2.
             3
             ,
             and
             there
             is
             sufficient
             for
             their
             conviction
             ,
             as
             hath
             been
             shewed
             .
             But
             I
             add
             ,
             that
             the
             Apostle
             means
             plainly
             a
             further
             matter
             ,
             and
             that
             all
             are
             born
             children
             of
             wrath
             :
             for
             to
             be
             so
             by
             nature
             ,
             and
             to
             be
             born
             so
             ,
             are
             the
             same
             .
             We
             are
             children
             of
             wrath
             by
             sin
             onely
             :
             If
             therefore
             all
             be
             children
             of
             wrath
             by
             nature
             ,
             it
             is
             by
             the
             sin
             of
             nature
             ,
             which
             we
             call
             originall
             sin
             ,
             and
             not
             by
             actuall
             sin
             onely
             ,
             as
             they
             surmise
             .
          
           
             Lastly
             ,
             I
             demand
             whether
             ,
             if
             Adam
             had
             not
             sinned
             ,
             hee
             
             should
             not
             haue
             transferred
             to
             his
             posterity
             the
             Image
             of
             God
             after
             which
             he
             was
             created
             ,
             and
             a
             pronenesse
             to
             keep
             it
             .
             (
             as
             notwithstanding
             sin
             ,
             he
             doth
             some
             feeble
             remainders
             thereof
             )
             
             and
             therewith
             right
             to
             eternall
             life
             ?
             If
             yea
             ,
             why
             not
             then
             sin
             ,
             and
             the
             guilt
             thereof
             ,
             by
             proportion
             ,
             having
             sinned
             ?
          
           
             To
             Ezech.
             18
             ,
             I
             haue
             formerly
             answered
             .
             He
             speaks
             of
             the
             sins
             of
             immediate
             parents
             ,
             not
             of
             the
             first
             sin
             of
             our
             first
             father
             ;
             which
             was
             naturall
             :
             whereas
             the
             other
             but
             personall
             ;
             yea
             ,
             not
             onely
             other
             mens
             ,
             but
             his
             after
             sins
             also
             .
             Secondly
             ,
             it
             is
             plain
             ,
             he
             speaks
             of
             such
             children
             ,
             as
             
               seeing
               all
               their
               fathers
               sins
               ,
               consider
               ,
               and
               doe
               not
               the
               like
               ,
               but
               doe
               that
               which
               is
               lawfull
               ,
               and
            
             
             
               right
               ,
               keeping
               ,
               and
               doing
               all
               Gods
               statutes
               .
            
             To
             such
             God
             imputes
             no
             sin
             .
          
           
             Their
             affirmation
             following
             is
             strange
             ,
             that
             
               Infants
               shall
            
             
             
               receiv
               no
               judgment
               ,
               because
               they
               haue
               done
               neither
               good
               nor
               evill
               ,
               according
               to
               which
               all
               judgment
               passeth
               .
            
             By
             this
             ,
             they
             should
             neither
             be
             saved
             ,
             nor
             damned
             :
             for
             what
             else
             is
             it
             to
             receiv
             judgment
             of
             salvation
             ,
             but
             to
             be
             saved
             ?
             and
             so
             for
             the
             contrarie
             .
             They
             doe
             ignorantly
             exclude
             Infants
             from
             a
             state
             one
             ,
             or
             other
             ,
             for
             wanting
             that
             condition
             ,
             which
             is
             required
             of
             men
             of
             years
             onely
             .
             They
             might
             as
             probably
             say
             ,
             that
             Infants
             shall
             be
             damned
             ;
             seeing
             Christ
             saith
             ,
             
               He
               that
               beleevs
               not
               shall
               bee
            
             
             damned
             :
             or
             should
             not
             eat
             ,
             because
             it
             is
             said
             ,
             He
             
               that
               will
               not
               work
               shall
               not
               eat
               .
            
          
           
             To
             the
             place
             ,
             Ps.
             51.
             5
             ,
             
               Behold
               I
               was
               brought
               forth
               in
               iniquity
               ,
               and
               in
               sin
               did
               my
               mother
               conceiv
               me
            
             ;
             they
             answer
             not
             directly
             ,
             but
             by
             many
             
               Ifs
               ,
               &
               ands
            
             :
             chusing
             many
             uncertain
             vanities
             ,
             rather
             then
             one
             certain
             truth
             :
             which
             is
             ,
             that
             David
             in
             this
             whole
             context
             confesseth
             his
             transgression
             and
             sin
             .
             And
             as
             men
             ascend
             by
             the
             stream
             to
             the
             fountain
             ;
             so
             doth
             he
             in
             those
             words
             to
             the
             fountain
             of
             all
             evill
             .
             As
             if
             he
             should
             haue
             said
             ;
             Lord
             ,
             I
             am
             not
             onely
             stayned
             with
             ,
             and
             guiltie
             of
             these
             particular
             evils
             ;
             but
             I
             am
             even
             wholly
             corrupt
             by
             nature
             from
             the
             very
             womb
             ,
             and
             haue
             brought
             a
             fountain
             of
             sin
             into
             the
             world
             with
             me
             ,
             from
             whence
             these
             particular
             mischiefs
             haue
             issued
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             
               THeir
               Answers
               follow
               .
               The
               first
               is
               ,
               that
            
             David
             confesseth
             that
             he
             is
             made
             ,
             as
             Ps.
             103.
             14
             ,
             of
             weak
             flesh
             ,
             and
             unable
             to
             resist
             the
             Tempter
             ,
             being
             dust
             ,
             &c.
             
          
        
         
           
             DEFENCE
             .
          
           
             DOth
             mans
             being
             made
             of
             dust
             make
             him
             unable
             to
             resist
             the
             Tempter
             ?
             Then
             
               God
               making
               Adam
               of
               the
               dust
            
             made
             him
             unable
             to
             resist
             the
             Tempter
             also
             ;
             which
             both
             crosseth
             the
             truth
             ,
             and
             their
             own
             assertion
             .
             The
             Prophet
             ,
             Psal.
             103.
             14
             ,
             speaks
             of
             bodily
             weaknesse
             and
             frailtie
             onely
             ,
             which
             is
             nothing
             at
             all
             to
             the
             matter
             in
             hand
             ;
             and
             which
             ,
             if
             it
             had
             been
             greater
             in
             David
             ,
             would
             haue
             been
             more
             advantageable
             against
             that
             sin
             into
             which
             he
             fell
             .
          
           
             Next
             ,
             for
             their
             advantage
             ,
             they
             corrupt
             the
             Text
             ,
             Rom.
             8
             ,
             
             in
             saying
             ,
             
               Christ
               came
               in
               sinfull
               flesh
            
             :
             where
             the
             Text
             saith
             ,
             hee
             came
             
               in
               the
               similitude
               of
               sinfull
               flesh
               .
            
             He
             came
             in
             nothing
             sinfull
             ,
             but
             all
             holy
             ,
             and
             pure
             from
             sin
             .
             So
             doe
             they
             that
             ,
             2
             Cor.
             5.
             21
             ,
             leaving
             out
             
               for
               us
            
             :
             which
             shewes
             ,
             how
             Christ
             became
             
               sin
               for
               us
            
             :
             that
             is
             ,
             as
             our
             Surety
             ,
             and
             lyable
             to
             the
             curse
             due
             to
             our
             sinns
             ;
             but
             not
             in
             sinfull
             flesh
             ,
             as
             they
             erroneously
             say
             .
             Thirdly
             ,
             they
             absurdly
             affirm
             ,
             that
             
               the
               sin
               of
               his
               mother
               ,
               whether
               Hevah
               ,
               or
               that
               bare
               him
               ,
               is
               that
               sin
               or
               punishment
               layd
               upon
               her
               ,
            
             which
             he
             here
             confesseth
             ,
             in
             saying
             ,
             
               I
               was
               conceived
               in
               sin
               .
               David
            
             confesseth
             a
             sin
             as
             evill
             ,
             wheras
             all
             punishments
             are
             Gods
             good
             work
             :
             yea
             his
             own
             sin
             onely
             of
             which
             he
             desires
             forgiuenesse
             .
             Neither
             doe
             the
             words
             here
             at
             all
             agree
             with
             those
             ,
             Gen.
             3.
             16
             ,
             as
             they
             say
             .
             The
             Reader
             that
             will
             ,
             may
             see
             them
             opened
             at
             large
             by
             Mr.
             A●nsworth
             .
          
           
             They
             add
             ,
             that
             it
             is
             
               frequent
               with
               the
               Holy
               Ghost
               to
               call
               punishments
            
             
             
               for
               sins
               ,
               by
               the
               name
               of
               sins
               .
            
             But
             first
             ,
             not
             so
             frequent
             by
             a
             1000
             times
             ,
             as
             to
             call
             the
             transgression
             of
             the
             Law
             sinn
             :
             secondly
             ,
             the
             phrase
             
               in
               sin
            
             :
             is
             never
             taken
             but
             properly
             ,
             as
             to
             
               be
               in
               sin
            
             ,
             to
             
               liue
               in
               sin
            
             ,
             to
             
               continue
               in
               sin
            
             ,
             to
             
               die
               in
               sin
            
             ;
             and
             specially
             to
             be
             
               born
               in
               sin
            
             ;
             as
             Ioh.
             9.
             34
             ,
             the
             Pharisees
             in
             so
             
             judging
             ,
             followed
             the
             errour
             of
             the
             Pythagorean
             Philosophers
             :
             thirdly
             ,
             where
             Christ
             is
             sayd
             
               to
               bear
               our
               sins
            
             ,
             it
             is
             primarily
             in
             regard
             of
             the
             guilt
             ,
             as
             he
             was
             our
             Surety
             .
             Of
             what
             sin
             of
             his
             mother
             was
             David
             guilty
             ?
          
           
             They
             unjustly
             accuse
             us
             ,
             as
             saying
             ,
             that
             
               David
               sinned
               in
               being
            
             
             
               born
               and
               conceived
            
             ;
             or
             that
             
               the
               very
               matter
               and
               substance
               wherof
               David
               was
               made
               ,
               was
               sin
               .
            
             Vayn
             are
             they
             ,
             in
             imagining
             such
             vain
             things
             of
             us
             .
             David
             was
             meerly
             a
             patient
             in
             being
             born
             ,
             and
             sinned
             not
             therin
             ;
             neither
             yet
             did
             his
             mother
             sin
             ,
             either
             in
             conceiving
             or
             bearing
             him
             ,
             though
             shee
             conceived
             and
             brought
             him
             forth
             in
             sin
             .
             But
             he
             having
             sinned
             in
             Adam
             ,
             as
             in
             a
             generall
             root
             ,
             was
             so
             conceived
             and
             brought
             forth
             ,
             by
             his
             mother
             ,
             in
             sin
             .
          
           
             Secondly
             ,
             it
             is
             one
             thing
             to
             
               be
               conceived
               and
               born
               in
               sin
               ,
            
             another
             thing
             
               to
               be
               made
               of
               sin
            
             .
             The
             former
             ,
             David
             affirms
             of
             himself
             ;
             the
             latter
             ,
             they
             vainly
             impute
             to
             us
             ,
             and
             refute
             in
             us
             ,
             with
             many
             words
             .
          
           
             That
             
               Infants
               are
               under
               condemnation
            
             ;
             that
             is
             ,
             naturally
             guilty
             
             thereof
             ,
             hath
             been
             formerly
             proved
             :
             that
             
               actuall
               faith
               in
               Christ
            
             is
             required
             
               for
               their
               reconciliation
               to
               God
            
             ,
             doth
             not
             follow
             hereupon
             .
             Actuall
             ,
             I
             say
             ,
             for
             the
             seed
             of
             faith
             they
             haue
             ,
             and
             of
             all
             graces
             :
             (
             for
             but
             by
             Gods
             holy
             Spirit
             in
             them
             ,
             which
             carries
             all
             graces
             with
             it
             ,
             they
             cannot
             be
             holy
             ;
             and
             so
             not
             bee
             glorified
             ,
             if
             they
             be
             not
             holy
             first
             :
             )
             but
             that
             hereupon
             they
             need
             actuall
             faith
             ,
             is
             their
             saying
             ,
             without
             proof
             .
             Actuall
             sins
             indeed
             require
             actuall
             faith
             :
             but
             for
             sin
             in
             disposit
             on
             (
             called
             originall
             )
             why
             may
             not
             faith
             in
             disposition
             suffice
             ,
             through
             the
             mercy
             of
             God
             ,
             for
             the
             applying
             of
             it
             ?
          
           
             About
             the
             
               Infants
               of
               Sodom
               and
               Gomorrah
            
             ,
             they
             discourse
             
             marvellously
             ,
             as
             first
             ,
             in
             ranking
             them
             in
             their
             deaths
             with
             unreasonable
             creatures
             in
             theirs
             :
             secondly
             ,
             in
             making
             them
             not
             onely
             innocent
             ,
             but
             godly
             also
             .
             The
             Scriptures
             teach
             ,
             that
             besides
             the
             temporary
             death
             ,
             those
             
               Cities
               suffer
               the
               vengeance
               of
            
             
             
               eternall
               fire
            
             .
             Let
             them
             proue
             children
             not
             to
             haue
             been
             of
             those
             Cities
             .
             If
             God
             exempted
             them
             ,
             or
             any
             of
             them
             ,
             from
             that
             vengeance
             ,
             it
             was
             not
             for
             any
             condition
             cōmon
             to
             them
             with
             
             bruit
             beasts
             ,
             as
             they
             insinuate
             ,
             but
             with
             respect
             to
             Christ
             ;
             besides
             whom
             ,
             the
             Scriptures
             acknowledg
             no
             other
             Saviour
             ,
             nor
             no
             other
             salvation
             ,
             but
             by
             him
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               TO
               a
               question
               moved
               by
               themselves
               ,
            
             What
             need
             Infants
             
             haue
             of
             Christ
             ,
             if
             they
             be
             not
             under
             condemnation
             :
             
               they
               answer
            
             ,
             that
             through
             his
             redemption
             they
             liue
             ,
             and
             moue
             ,
             and
             haue
             their
             being
             ,
             and
             injoy
             all
             other
             earthly
             blessings
             ,
             with
             resurrection
             from
             the
             dead
             ,
             and
             glorification
             ,
             1
             Cor.
             15.
             12.
             
          
        
         
           
             DEFENCE
             .
          
           
             THus
             they
             make
             Christ
             and
             Infants
             amends
             .
             But
             how
             proue
             they
             ,
             that
             by
             Christs
             redemption
             they
             liue
             ,
             moue
             ,
             &
             c
             ?
             The
             Scripture
             Act.
             17
             ,
             to
             which
             they
             haue
             reference
             is
             meant
             of
             the
             naturall
             life
             of
             all
             ,
             by
             Gods
             work
             of
             creation
             
             and
             providence
             (
             which
             is
             nothing
             but
             continuation
             of
             creation
             )
             and
             nothing
             at
             all
             to
             Christ
             as
             Redeemer
             .
             The
             redemption
             for
             which
             Christ
             came
             is
             
               from
               sin
            
             ,
             and
             so
             from
             the
             curse
             due
             for
             sin
             ,
             as
             the
             Scriptures
             every
             where
             testifie
             .
             
               The
               first
               Adam
               was
               made
               a
               living
               soule
               ,
               the
               last
               Adam
               a
               quickning
               spirit
               .
            
             We
             haue
             therfore
             our
             naturall
             life
             ,
             motion
             ,
             and
             being
             (
             common
             to
             Heathens
             with
             Christians
             )
             by
             the
             first
             Adam
             ;
             our
             spirituall
             ,
             and
             glorious
             life
             ,
             by
             the
             second
             .
          
           
             Lastly
             ,
             the
             Apostle
             saying
             ,
             1
             Cor.
             15.
             22
             ,
             
               In
               Christ
               shall
               all
               be
               made
               aliue
               ,
            
             speaks
             onely
             of
             all
             beleevers
             ,
             as
             is
             evident
             ,
             v.
             14.
             17.
             18.
             19
             ,
             who
             haue
             Christ
             for
             
               the
               first
               fruits
            
             ,
             and
             are
             Christs
             ,
             v.
             20.
             23.
             
             Are
             any
             Christs
             but
             Christians
             ?
             Is
             not
             the
             lump
             and
             the
             first
             fruits
             one
             ?
             Men
             should
             haue
             risen
             again
             ,
             though
             Christ
             had
             never
             come
             ,
             or
             been
             promised
             ;
             but
             to
             condemnation
             :
             Our
             resurrection
             ,
             onely
             in
             regard
             of
             the
             glory
             of
             it
             ,
             is
             from
             Christs
             glorious
             resurrection
             .
             And
             if
             Infants
             haue
             glorification
             from
             Christ
             ,
             then
             they
             haue
             the
             pardon
             of
             sinne
             from
             Christ
             also
             ,
             1
             Cor.
             15.
             17.
             23
             ,
             and
             therewith
             
               his
               Spirit
               dwelling
               in
               them
            
             for
             sanctifying
             and
             quickning
             them
             ,
             Rom.
             8.
             9.
             10.
             11.
             
             These
             men
             
               divide
               Chrst
            
             ,
             making
             him
             a
             King
             to
             some
             
             for
             glorification
             ,
             to
             whom
             hee
             is
             not
             a
             Priest
             for
             redemption
             
             by
             his
             bloud
             .
          
           
             Next
             ,
             to
             a
             question
             by
             themselvs
             moved
             ,
             
               How
               wee
               must
            
             
             
               haue
               the
               Son
            
             ,
             they
             answer
             ,
             
               by
               keeping
               his
               commandements
            
             ;
             forgetting
             faith
             ,
             by
             which
             alone
             we
             receiv
             Christ
             :
             from
             which
             
             followeth
             
               loue
               ,
               purity
               of
               heart
               ,
               and
               obedience
               .
            
             Which
             faith
             hath
             more
             properly
             the
             consideration
             of
             a
             condition
             ,
             as
             a
             hand
             to
             receiv
             a
             promise
             ;
             then
             of
             an
             act
             of
             obedience
             to
             a
             commandment
             .
          
           
             It
             is
             true
             (
             being
             rightly
             understood
             )
             which
             they
             add
             ,
             that
             
             
               repentance
               is
               of
               all
               sin
            
             :
             to
             wit
             ,
             particularly
             of
             all
             sins
             known
             ;
             and
             generally
             of
             sins
             unknown
             .
             For
             ,
             
               Who
               can
               understand
               his
            
             
             
               errours
               ?
               Cleanse
               thou
               me
               from
               secret
               faults
               ,
            
             said
             he
             ,
             that
             observed
             ,
             and
             knew
             his
             wayes
             better
             then
             either
             these
             men
             ,
             or
             I.
             Doe
             they
             think
             nothing
             amisse
             slips
             from
             them
             ,
             in
             thought
             ,
             word
             ,
             or
             deed
             ,
             or
             ever
             hath
             done
             ,
             whereof
             they
             doe
             not
             ,
             or
             haue
             not
             repented
             particularly
             ?
             Is
             their
             knowledge
             so
             perfect
             as
             they
             need
             not
             pray
             for
             further
             enlightning
             ,
             as
             Eph.
             1.
             17.
             18
             ?
             Are
             they
             certain
             they
             are
             ignorant
             of
             ,
             and
             erre
             in
             nothing
             in
             the
             
               Scriptures
               ,
               written
               for
               their
               bearning
               ?
            
             This
             their
             book
             
             sufficiently
             reproues
             their
             Pharisaicall
             dream
             of
             perfection
             .
          
           
             Where
             speaking
             of
             Idolatry
             they
             affirm
             ,
             that
             
               God
               cannot
               bee
            
             
             
               worshipped
               after
               a
               false
               manner
            
             ,
             they
             expresly
             contradict
             the
             
             Scripture
             ,
             saying
             ,
             
               The
               people
               did
               sacrifice
               still
               in
               the
               high
               places
               ,
               yet
               unto
               the
               Lord
               their
               God
               onely
               .
            
             Here
             was
             worshipping
             the
             true
             God
             ,
             and
             him
             onely
             ,
             and
             yet
             after
             a
             false
             manner
             in
             a
             respect
             .
             The
             same
             the
             Apostle
             teacheth
             the
             Athenians
             ,
             
               The
               God
               whom
            
             
             
               you
               ignorantly
               worship
               ,
               declare
               I
               unto
               you
               .
            
             When
             Papists
             direct
             their
             prayers
             to
             God
             ,
             the
             maker
             of
             the
             world
             ,
             and
             father
             of
             Iesus
             Christ
             ,
             hoping
             the
             rather
             to
             be
             heard
             by
             means
             of
             the
             Virgin
             Maries
             intercession
             ,
             who
             doubts
             but
             they
             
               worship
               the
            
             true
             God
             ,
             but
             in
             a
             false
             manner
             ?
             Neither
             doth
             Deut.
             18.
             20
             ,
             proue
             
               the
               sin
               one
            
             ,
             of
             
               speaking
               in
               the
               name
               of
               a
               false
               God
               ,
            
             and
             
               speaking
               falsehood
               in
               the
               name
               of
               a
               true
               God
               ,
            
             but
             divers
             ;
             though
             both
             deserving
             death
             .
          
           
             Next
             ,
             they
             in
             their
             wilde
             order
             ,
             come
             to
             treat
             of
             Faith
             :
             
             
             where
             they
             affirm
             ,
             that
             
               no
               man
               can
               haue
               faith
               to
               justification
               ,
               before
               he
               haue
               repented
               .
            
             If
             they
             had
             sayd
             ,
             that
             no
             man
             hath
             the
             grace
             or
             habit
             of
             faith
             before
             the
             grace
             of
             repentance
             ,
             it
             had
             been
             true
             :
             (
             God
             ,
             by
             the
             spirit
             of
             regeneration
             ,
             infusing
             the
             habits
             of
             all
             graces
             at
             once
             :
             )
             But
             that
             the
             act
             and
             exercise
             of
             faith
             in
             beleeving
             ,
             is
             before
             our
             repenting
             ,
             appears
             both
             by
             Scripture
             and
             common
             sense
             .
             
               We
               liue
               the
               life
               of
               Christ
            
             (
             wherof
             
             our
             repenting
             is
             a
             part
             )
             
               by
               the
               faith
               of
               the
               Sonne
               of
               God.
               God
               purifieth
               the
               heart
               by
               faith
               :
            
             and
             
               justifies
               the
               ungodly
               by
               his
               faith
               .
            
             In
             all
             which
             it
             is
             plain
             ,
             that
             faith
             hath
             the
             preheminence
             and
             first
             work
             .
             So
             2
             Cor.
             7.
             10
             ,
             
               Godly
               sorrow
               workes
               repentance
            
             .
             Repentance
             then
             presupposeth
             godly
             sorrow
             .
             Godly
             sorrow
             ,
             or
             whatsoever
             is
             truely
             godly
             ,
             must
             needs
             
               please
               God
               ,
               which
               without
            
             
             
               faith
               no
               man
               can
               doe
            
             ;
             but
             even
             
               every
               thing
               is
               sin
            
             .
             Faith
             working
             that
             which
             worketh
             repentance
             ,
             must
             goe
             before
             it
             .
             Secondly
             ,
             godly
             sorrow
             is
             not
             onely
             for
             the
             fear
             of
             punishment
             (
             for
             so
             the
             devils
             are
             sorrie
             )
             but
             for
             the
             offence
             of
             God
             specially
             .
             Now
             none
             can
             be
             sorrie
             for
             his
             offending
             God
             ,
             except
             he
             loue
             God
             ;
             nor
             loue
             him
             ,
             except
             he
             know
             first
             that
             he
             bee
             loved
             of
             him
             in
             Christ
             ,
             in
             which
             faith
             consisteth
             .
             We
             beleev
             therefore
             ,
             before
             we
             repent
             ,
             in
             the
             truth
             of
             the
             thing
             ,
             and
             order
             of
             causes
             ;
             though
             we
             can
             hardly
             discern
             this
             order
             in
             our
             own
             sense
             .
          
        
      
       
         
           CHAP.
           VI.
           
        
         
           
             Of
             Baptisme
             .
          
        
         
           IN
           the
           next
           place
           they
           come
           to
           Baptism
           ,
           in
           which
           they
           think
           themselvs
           in
           their
           element
           ,
           as
           a
           fish
           in
           the
           water
           .
           And
           beginning
           with
           
             Iohns
             Baptism
          
           ,
           they
           will
           haue
           it
           so
           
           
             called
             ,
             as
             Paul
             cals
             the
             Gospell
             his
             ,
          
           Rom.
           1.
           16
           ,
           But
           they
           mistake
           .
           It
           was
           so
           called
           ,
           because
           Iohn
           was
           (
           under
           God
           )
           the
           first
           ,
           both
           instituter
           ,
           and
           exerciser
           of
           it
           .
           By
           their
           rule
           Iohn
           
           Murton
           ,
           might
           be
           called
           
             Iohn
             Baptist.
          
           Secondly
           ,
           they
           err
           in
           saying
           ,
           
             Baptism
             is
             repentance
             for
             the
             remission
             of
             sins
             ,
          
           &c.
           
           Repentance
           goes
           before
           
             Baptism
             :
             Repentance
          
           is
           inward
           ;
           the
           Baptism
           
           outward
           ,
           of
           which
           our
           question
           is
           .
           
             God
             giues
             repentance
          
           ;
           Men
           confer
           
             Baptism
             :
             Repentance
          
           is
           mans
           work
           ;
           for
           it
           is
           man
           that
           repenteth
           by
           grace
           :
           Baptism
           (
           considered
           as
           inward
           )
           is
           Gods
           work
           ;
           as
           outward
           ,
           the
           Ministers
           under
           God.
           They
           affirm
           ,
           p.
           169
           ,
           that
           the
           
             baptizing
             ,
             or
             washing
          
           ,
           of
           which
           we
           speak
           ,
           is
           
             an
             action
             of
             the
             hand
          
           .
           Is
           repentance
           so
           with
           these
           men
           ?
           Indeed
           that
           repentance
           upon
           which
           they
           rebaptize
           ,
           is
           rather
           the
           work
           of
           their
           hands
           ,
           then
           of
           Gods.
           
        
         
           The
           Scriptures
           alledged
           ,
           pag.
           129.
           130
           ,
           shew
           what
           is
           required
           
           of
           men
           of
           years
           ,
           before
           they
           be
           baptized
           :
           but
           are
           misapplyed
           ,
           as
           a
           bar
           ,
           to
           the
           Infants
           of
           beleevers
           .
           Divers
           of
           them
           might
           more
           colourably
           ,
           though
           alike
           untruely
           ,
           be
           brought
           to
           proue
           ,
           that
           no
           infants
           could
           be
           saved
           ;
           as
           else-where
           hath
           been
           
           shewed
           them
           .
        
         
           Their
           answer
           to
           the
           objection
           ,
           pag.
           130
           ,
           is
           but
           the
           fencing
           of
           their
           own
           stroak
           .
           We
           willingly
           acknowledge
           ,
           that
           the
           doctrine
           and
           practise
           for
           baptizing
           men
           of
           years
           ,
           brought
           to
           beleev
           by
           preaching
           ,
           and
           unbaptized
           before
           ,
           is
           perpetuall
           .
           This
           was
           the
           state
           of
           the
           persons
           instanced
           ;
           and
           this
           alone
           the
           places
           cited
           doe
           proue
           .
        
         
           
             ADVERSARIES
             .
          
           
             AGainst
             the
             baptizing
             of
             Infants
             ,
             they
             alledg
             ,
             that
             there
             is
             
               neither
               commandment
               ,
               nor
               example
               ,
               nor
               true
               consequence
               for
            
             
             
               it
               in
               Chrsts
               Testament
               ,
               which
               is
               perfect
               ,
            
             &c.
             
          
        
         
           
             DEFENCE
             .
          
           
             THE
             perfection
             of
             Christs
             Testament
             we
             avow
             ,
             and
             that
             the
             estate
             of
             the
             Church
             under
             the
             Ministery
             ,
             and
             Institution
             of
             the
             Apostles
             ,
             those
             great
             Maister-builders
             ,
             was
             most
             perfit
             ,
             as
             otherwise
             ,
             so
             in
             respect
             of
             Ordinances
             .
             But
             in
             saying
             ,
             that
             we
             
               grant
               ,
               that
               there
               is
               neither
               commandement
               ,
               nor
               example
               for
               baptising
               infants
               ,
            
             they
             take
             their
             own
             presumption
             for
             
             our
             grant
             .
             We
             grant
             that
             the
             Scriptures
             no
             where
             say
             in
             expresse
             terms
             
               Baptise
               infants
            
             ,
             or
             that
             
               Infants
               were
               baptised
            
             :
             But
             withall
             they
             should
             consider
             with
             us
             ,
             that
             whatsoever
             can
             by
             just
             consequence
             be
             drawn
             out
             of
             the
             Scriptures
             ,
             expounded
             in
             their
             largest
             extent
             ,
             is
             conteined
             in
             them
             first
             :
             els
             how
             could
             it
             truly
             be
             drawn
             out
             of
             them
             ?
             whatsoeuer
             then
             can
             be
             drawn
             by
             true
             consequence
             out
             of
             a
             commandement
             ,
             is
             commanded
             in
             it
             ,
             though
             not
             expresly
             ,
             yet
             truly
             ,
             and
             aswell
             ,
             as
             if
             it
             were
             expressed
             .
             Else
             how
             could
             all
             duties
             towards
             God
             and
             our
             neighbour
             be
             commanded
             in
             the
             decalogue
             ,
             called
             the
             ten
             commandements
             ?
             Surely
             not
             ;
             except
             things
             be
             commanded
             which
             are
             not
             expressed
             ,
             if
             by
             consequence
             they
             can
             be
             gathered
             .
             Else
             how
             could
             Christ
             say
             frō
             Deuteronomy
             .
             
               It
               is
               written
               ,
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               onely
               shalt
            
             
             
               thou
               serue
            
             ?
             Whereas
             the
             word
             onely
             ,
             upon
             which
             the
             speciall
             weight
             of
             Christs
             answer
             lyeth
             ,
             is
             not
             expressed
             ,
             but
             the
             thing
             onely
             included
             ,
             &
             thence
             to
             be
             truely
             ,
             &
             necessarily
             collected
             .
          
           
             But
             let
             us
             trace
             their
             foot-steps
             in
             
               disproving
               manifestly
               our
               consequences
               ,
               and
               taking
               away
               clearly
               all
               our
               objections
               to
               every
               mans
               conscience
               ,
               in
               the
               sight
               of
               God
               :
            
             If
             bold
             promises
             may
             bee
             taken
             for
             due
             performances
             .
          
           
             And
             first
             ,
             in
             observing
             what
             
               Baptism
               is
            
             ,
             they
             again
             untowardly
             
             confound
             the
             inward
             and
             outward
             Baptism
             .
             Which
             though
             they
             ought
             not
             to
             be
             separated
             by
             Gods
             appointment
             ,
             yet
             are
             too
             oft
             by
             mans
             default
             ,
             and
             should
             alwaies
             by
             us
             be
             distinguished
             :
             the
             outward
             ,
             as
             the
             
               work
               of
               mans
               hand
            
             ,
             as
             themselvs
             
             elsewhere
             confesseth
             ;
             from
             the
             inward
             ,
             as
             the
             work
             of
             God
             alone
             :
             the
             former
             being
             
               with
               water
            
             ,
             the
             latter
             
               with
               the
               Holy
            
             
             Ghost
             ;
             as
             Iohn
             expresly
             distinguisheth
             his
             baptizing
             ,
             and
             Christs
             that
             
               came
               after
               him
            
             .
          
           
             The
             meaning
             of
             the
             
               English
               Primer
            
             ,
             and
             of
             Vrsinus
             ,
             they
             mistake
             .
             They
             speak
             of
             the
             inward
             and
             outward
             Baptism
             joyntly
             :
             wheras
             our
             question
             is
             ,
             of
             that
             which
             is
             outward
             ,
             and
             in
             mans
             power
             to
             giue
             ,
             or
             with-hold
             .
             So
             the
             
               faith
               and
               repentance
            
             ,
             which
             they
             require
             in
             persons
             to
             be
             baptized
             ,
             is
             actuall
             indeed
             ,
             in
             men
             of
             years
             ,
             but
             in
             Infants
             onely
             in
             disposition
             .
             
             Neither
             doth
             Ursinus
             simply
             say
             ,
             that
             
               the
               Sacraments
               are
               no
               Sacraments
               in
               an
               unlawfull
               use
               ▪
            
             as
             they
             cite
             him
             ,
             but
             that
             
               they
               are
               not
               Sacraments
               ,
               but
               to
               them
               that
               receiv
               them
               with
               true
               faith
               ,
            
             onely
             they
             haue
             benefit
             by
             them
             .
             In
             like
             manner
             ,
             the
             Apostle
             tels
             the
             Corinthians
             ;
             that
             their
             
               comming
               together
               ,
               was
               not
               to
               eat
               the
            
             
             
               Lords
               Supper
            
             ;
             that
             is
             ,
             
               not
               for
               the
               better
            
             ,
             as
             v.
             17
             ;
             else
             they
             did
             eat
             the
             Lords
             Supper
             outwardly
             .
             So
             elsewhere
             ,
             
               Hee
               is
               not
               a
            
             
             
               Iew
               ,
               which
               is
               one
               outwardly
               ;
               neither
               that
               circumcision
               ,
               which
               is
               outward
               in
               the
               flesh
               ,
            
             that
             is
             ,
             not
             ,
             that
             wherein
             God
             took
             delight
             ;
             else
             ,
             he
             was
             a
             Iew
             ,
             and
             that
             was
             circumcision
             ,
             after
             a
             sort
             .
          
           
             I
             demand
             of
             these
             Rebaptizers
             ,
             whether
             
               Simon
               Magus
               ,
               being
               baptized
               by
               Phillip
               ,
            
             and
             yet
             remaining
             
               in
               the
               gall
               of
               bitternes
            
             ,
             
             
               and
               without
               all
               part
               in
               the
               ministration
               of
               the
               Gospell
               :
            
             and
             so
             whether
             those
             
               false
               brethren
               creeping
               in
               unawares
            
             ,
             and
             being
             (
             without
             
             doubt
             )
             baptized
             by
             the
             Apostles
             ,
             or
             others
             ,
             had
             that
             inward
             ,
             and
             
               greater
               Baptism
            
             or
             no
             ?
             If
             not
             ,
             as
             is
             plain
             ,
             how
             were
             their
             Baptism
             a
             Sacrament
             in
             the
             lawfull
             use
             ?
             And
             if
             God
             gaue
             any
             of
             them
             repentance
             afterward
             ,
             were
             they
             to
             be
             baptized
             anew
             as
             being
             unbaptized
             before
             ,
             because
             they
             wanted
             the
             
               inward
               and
               greater
               Baptism
            
             ,
             when
             they
             received
             the
             other
             ?
             I
             suppose
             no
             ,
             even
             in
             these
             mens
             judgments
             .
             If
             any
             object
             ,
             that
             the
             fault
             here
             was
             onely
             in
             the
             baptizeds
             unfitnesse
             in
             Gods
             sight
             ,
             he
             saith
             truely
             ,
             but
             must
             withall
             remember
             ,
             that
             notwithstanding
             ,
             the
             
               inward
               and
               greater
               Baptism
               wanted
            
             ,
             which
             by
             their
             ground
             should
             haue
             made
             a
             meer
             nullity
             of
             the
             other
             .
             And
             note
             heerewith
             as
             of
             speciall
             consideration
             ,
             that
             Baptism
             is
             most
             corrupted
             by
             an
             unworthy
             receiver
             :
             since
             both
             the
             Baptism
             is
             ministred
             ,
             and
             the
             baptizer
             ministreth
             for
             the
             baptizeds
             sake
             ;
             who
             being
             impure
             himselfe
             ,
             
               all
               things
               are
               impure
               unto
               him
               :
            
             and
             that
             his
             baptism
             ,
             no
             baptism
             of
             the
             Lord
             
             to
             him
             in
             right
             use
             ,
             but
             rather
             a
             prophane
             usurpation
             ,
             till
             by
             his
             faith
             and
             repentance
             ,
             God
             afterwards
             giving
             them
             ,
             it
             become
             the
             Lords
             baptism
             to
             him
             ,
             for
             the
             confirmation
             of
             hi●
             faith
             ,
             in
             the
             bloud-shedding
             of
             Christ
             for
             his
             sins
             .
          
           
             Neither
             is
             it
             requisite
             ,
             that
             we
             proue
             ,
             as
             they
             require
             of
             us
             ,
             
             
               that
               Infants
               haue
               faith
               and
               repentance
               :
            
             but
             let
             them
             proue
             ,
             which
             they
             presume
             ,
             but
             proue
             not
             ,
             that
             the
             actuall
             having
             ,
             and
             manifesting
             of
             these
             graces
             (
             being
             conditions
             requisite
             for
             men
             of
             years
             )
             are
             to
             be
             exacted
             of
             Infants
             ,
             if
             they
             be
             admitted
             to
             Baptism
             .
             May
             they
             not
             as
             reasonably
             ,
             and
             charitably
             ,
             conclude
             ,
             that
             Infants
             are
             
               not
               to
               eat
            
             ,
             because
             they
             
               worke
               not
            
             ,
             from
             2
             Thess.
             3
             ;
             and
             are
             
               to
               be
               damned
            
             ,
             because
             
               they
               beleev
               not
            
             ,
             from
             Mark.
             16.
             16.
             
             And
             was
             there
             not
             that
             required
             at
             Abrahams
             hands
             for
             his
             circumcision
             ,
             which
             was
             not
             required
             at
             Isaaks
             for
             his
             ?
             Or
             not
             more
             of
             such
             Heathenish
             men
             of
             yeares
             as
             became
             Proselytes
             ,
             then
             of
             their
             Infants
             ,
             to
             be
             circumcised
             with
             them
             ?
             The
             ground
             of
             this
             errour
             in
             so
             many
             is
             ,
             that
             they
             understand
             not
             the
             true
             nature
             of
             the
             Gospell
             ,
             and
             Ordinances
             thereof
             .
             The
             Gospell
             aymes
             not
             at
             the
             exacting
             upon
             man
             (
             as
             made
             after
             Gods
             own
             image
             )
             obedience
             due
             ,
             as
             a
             naturall
             debt
             from
             the
             creature
             to
             the
             Creator
             ,
             as
             the
             Law
             doth
             ,
             but
             considers
             him
             as
             a
             most
             miserable
             creature
             ▪
             drowned
             in
             sin
             ,
             and
             altogether
             unable
             to
             help
             himselfe
             :
             neither
             yet
             servs
             it
             ,
             and
             its
             Ordinances
             ,
             primarily
             to
             declare
             and
             manifest
             ,
             what
             man
             in
             right
             owes
             ,
             and
             performs
             to
             God
             ;
             but
             what
             God
             in
             mercy
             ,
             purposeth
             ,
             &
             doth
             ,
             and
             will
             perform
             to
             man
             :
             being
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             joyfull
             message
             ,
             or
             glad
             tydings
             of
             salvation
             by
             Christ.
             So
             ,
             to
             apply
             this
             for
             the
             baptizing
             of
             Infants
             ,
             albeit
             they
             on
             their
             part
             ,
             can
             for
             the
             present
             ,
             make
             no
             manifestation
             or
             declaration
             of
             obedience
             or
             thankfulnesse
             ,
             or
             any
             other
             goodnesse
             :
             yet
             sufficeth
             it
             for
             Evangelicall
             dispensation
             ,
             that
             God
             ,
             according
             to
             the
             Covenant
             of
             grace
             ,
             
               I
               will
               be
               thy
               God
               ,
               and
               the
               God
               of
               thy
               seed
               ,
            
             can
             and
             will
             make
             manifestation
             and
             declaration
             of
             his
             gracious
             minde
             of
             washing
             them
             ,
             with
             the
             bloud
             and
             spirit
             of
             his
             Son
             ,
             from
             the
             guilt
             and
             contagion
             of
             sin
             :
             they
             also
             ,
             being
             bound
             in
             their
             times
             ,
             to
             reciprocall
             duties
             .
             Let
             us
             not
             think
             scorn
             ,
             as
             proud
             free-willers
             doe
             ,
             of
             Gods
             taking
             ,
             both
             of
             us
             ,
             and
             our
             infants
             ,
             to
             be
             his
             people
             ,
             going
             before
             our
             ,
             or
             their
             taking
             of
             him
             to
             be
             our
             God
             :
             But
             let
             us
             rather
             magnifie
             his
             mercie
             in
             this
             regard
             ,
             both
             towards
             us
             ,
             and
             them
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             NExt
             ,
             they
             undertake
             to
             proue
             ,
             that
             
               Infants
               are
               not
               regenerate
            
             ,
             and
             so
             
               not
               to
               be
               baptized
            
             .
             Their
             reason
             is
             ,
             because
             
             they
             haue
             
               not
               faith
               and
               repentance
            
             .
             This
             Regeneration
             they
             define
             to
             be
             
               a
               turning
               from
               sin
               to
               God
               :
            
             which
             they
             would
             proue
             from
             Rom.
             6.
             11.
             
          
        
         
           
             DEFENCE
             .
          
           
             THE
             Apostle
             ,
             Rom.
             6
             ,
             speaks
             not
             of
             regeneration
             it self
             ,
             which
             is
             Gods
             work
             :
             but
             of
             our
             
               living
               to
               God
            
             ,
             as
             an
             effect
             therof
             .
             For
             as
             our
             naturall
             life
             is
             an
             effect
             of
             our
             first
             generation
             ,
             or
             begetting
             by
             our
             parents
             :
             so
             is
             our
             spirituall
             life
             an
             effect
             of
             our
             regeneration
             by
             God
             ,
             and
             his
             Word
             ,
             and
             Spirit
             .
             Turning
             from
             sin
             is
             mans
             work
             ,
             by
             Gods
             grace
             :
             Regeneration
             is
             Gods
             work
             ,
             not
             mans
             .
             So
             for
             Repentance
             ,
             they
             roav
             about
             it
             on
             all
             sides
             ,
             but
             scarse
             touch
             the
             true
             nature
             of
             it
             .
             Repentance
             ,
             to
             wit
             ,
             Evangelicall
             ,
             required
             for
             Baptism
             in
             men
             of
             years
             ,
             is
             neither
             
               a
               sight
               ,
               and
               knowing
               of
               sin
               by
               the
               Law
               ,
            
             for
             that
             the
             wicked
             also
             doe
             :
             nor
             a
             
               confessing
               of
               sin
            
             ,
             for
             that
             is
             outward
             ,
             and
             follows
             repentance
             in
             the
             heart
             :
             nor
             a
             
               sorrow
               for
               sin
            
             ,
             for
             that
             goes
             before
             it
             :
             nor
             
               a
               promise
               to
               forsake
               sin
            
             ,
             for
             
             that
             follows
             after
             it
             ,
             as
             an
             outward
             effect
             :
             no
             ,
             nor
             yet
             properly
             ,
             
               an
               endevour
               to
               forsake
               it
            
             ,
             though
             that
             come
             nearest
             .
             Repentance
             is
             properly
             ,
             
               a
               growing
               wise
               afterwards
            
             ,
             and
             changing
             of
             the
             minde
             from
             sin
             to
             God
             ,
             in
             the
             purpose
             of
             the
             hea●t●
             ,
             having
             an
             effectuall
             endevour
             to
             forsake
             sin
             accompanying
             it
             ,
             as
             the
             effect
             thereof
             .
          
           
             Now
             their
             argumentation
             in
             this
             place
             ,
             that
             because
             Infants
             haue
             not
             faith
             ,
             and
             repentance
             ,
             to
             wit
             ,
             actuall
             ,
             and
             that
             in
             manifestation
             also
             (
             which
             are
             the
             conditions
             required
             in
             men
             of
             years
             for
             their
             Baptism
             ,
             and
             the
             inseparable
             fruits
             of
             regeneration
             )
             therefore
             they
             are
             not
             regenerate
             ,
             and
             so
             not
             capable
             of
             Baptism
             ,
             is
             ,
             as
             if
             some
             idiot
             would
             affirm
             ,
             that
             infants
             are
             not
             born
             ,
             nor
             to
             be
             reputed
             reasonable
             creatures
             ,
             nor
             endued
             with
             the
             faculties
             of
             understanding
             and
             reason
             ,
             because
             
             they
             make
             no
             manifestation
             thereof
             ,
             no
             more
             then
             bruits
             doe
             .
          
           
             Their
             proofs
             against
             the
             Regeneration
             of
             Infants
             thus
             disproved
             ,
             I
             manifest
             the
             contrary
             ,
             as
             followeth
             .
          
           
             Christ
             the
             Lord
             teacheth
             ,
             that
             
               except
               a
               man
               be
               born
            
             ,
             or
             (
             as
             the
             
             word
             more
             properly
             imports
             )
             
               begot
               again
               ,
               hee
               cannot
               enter
               into
               Gods
               Kingdom
               .
            
             Either
             therfore
             regeneration
             is
             to
             be
             granted
             Infants
             ,
             or
             Gods
             Kingdom
             to
             be
             denyed
             them
             .
             If
             any
             say
             ,
             this
             is
             meant
             of
             men
             of
             years
             onely
             ,
             the
             Text
             convinceth
             him
             ;
             which
             opposeth
             the
             first
             birth
             ,
             or
             generation
             ,
             (
             which
             is
             of
             Infants
             )
             to
             the
             second
             regeneration
             :
             The
             first
             ,
             as
             v.
             6
             ,
             being
             
               of
               the
               flesh
            
             ,
             making
             them
             so
             born
             uncapable
             of
             Gods
             Kingdom
             ,
             without
             the
             second
             ,
             
               by
               the
               spirit
            
             .
          
           
             Secondly
             ,
             they
             confesse
             ,
             else-where
             ,
             that
             all
             ,
             
               by
               Adams
            
             
             fall
             haue
             that
             
               weak
               flesh
            
             ,
             Rom.
             8.
             3
             ,
             
               by
               which
               they
               cannot
               keep
               the
               Law
               ,
            
             &c.
             
             Now
             I
             demand
             ,
             whether
             Infants
             to
             be
             glorified
             ,
             carry
             this
             
               weak
               flesh
            
             ,
             (
             hindring
             thus
             effectually
             true
             holinesse
             )
             into
             heaven
             with
             them
             ,
             or
             no
             ?
             If
             not
             ,
             as
             is
             certain
             ,
             then
             it
             must
             be
             purged
             out
             of
             their
             soules
             ,
             and
             hearts
             ,
             as
             the
             seat
             ,
             and
             subject
             therof
             .
             But
             nothing
             can
             purge
             out
             that
             which
             is
             contrary
             to
             holinesse
             ,
             saue
             the
             holy
             Spirit
             of
             God
             ,
             the
             Spirit
             of
             regeneration
             ,
             which
             
               lusts
               against
               the
               flesh
               ,
               and
               is
               contrary
            
             
             
               unto
               it
            
             :
             either
             therfore
             they
             must
             be
             regenerated
             ,
             or
             not
             glorified
             .
          
           
             Thirdly
             ,
             the
             Scriptures
             teach
             ,
             that
             by
             
               the
               spirit
               of
               Christ
               ,
               which
               is
               the
               spirit
               of
               life
               for
               righteousnesse
               ,
               dwelling
               in
               us
               ,
               our
               bodies
            
             
             
               shall
               be
               quickned
               ,
               and
               raised
               up
               unto
               glory
               .
            
             Children
             therefore
             ,
             by
             their
             grant
             ,
             being
             to
             be
             raised
             again
             ,
             and
             glorified
             by
             Christ
             ,
             must
             haue
             Christs
             spirit
             ,
             which
             is
             the
             spirit
             of
             sanctification
             ,
             and
             regeneration
             ,
             dwelling
             in
             them
             .
          
           
             Lastly
             ,
             joyn
             with
             these
             things
             ,
             that
             all
             are
             
               by
               nature
            
             ,
             I
             say
             by
             nature
             ,
             with
             the
             Apostle
             ,
             not
             by
             act
             alone
             ,
             as
             say
             the
             Adversaries
             ,
             
               children
               of
               wrath
            
             ,
             having
             right
             to
             wrath
             ,
             as
             children
             
             to
             their
             fathers
             inheritance
             ;
             and
             therewith
             ,
             that
             
               baptism
               is
               the
               lavacher
            
             ,
             or
             washing
             
               of
               regeneration
            
             ;
             it
             will
             follow
             ,
             that
             
             children
             ,
             if
             to
             be
             freed
             from
             the
             wrath
             to
             come
             ,
             and
             glorified
             ,
             are
             to
             be
             regenerated
             and
             baptized
             also
             .
             
               Christ
               saues
            
             ,
             and
             
             so
             glorifies
             ,
             
               his
               body
            
             onely
             ,
             which
             is
             
               the
               Church
               ;
               which
               he
               sanctisies
            
             
             
               with
               the
               washing
               of
               water
               ,
               and
               the
               word
               :
            
             and
             there
             is
             
               one
               body
            
             ,
             and
             
               one
               baptism
            
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               THeir
               Answers
               to
               the
               Scriptures
               ,
               brought
               for
               the
               baptizing
            
             
             
               of
               the
               Infants
               of
               beleevers
               follow
               .
               To
               Act.
               2.
               38.
               39.
               
            
             Repent
             ,
             and
             be
             baptized
             every
             one
             of
             you
             &c.
             for
             the
             promise
             is
             unto
             you
             ,
             and
             to
             your
             children
             ,
             and
             to
             all
             that
             are
             a
             farre
             off
             ,
             even
             as
             many
             as
             the
             Lord
             shall
             call
             :
             
               they
               answer
               ,
               that
            
             this
             is
             meant
             of
             such
             fathers
             of
             the
             Iews
             ,
             and
             their
             children
             ,
             and
             fathers
             of
             the
             Gentiles
             ,
             and
             their
             children
             ,
             as
             beleev
             ,
             viz.
             both
             fathers
             and
             children
             ,
             and
             that
             by
             children
             are
             oft
             meant
             men
             of
             yeares
             ,
             in
             the
             Scriptures
             ,
             specially
             Abrahams
             children
             .
          
        
         
           
             DEFENCE
             .
          
           
             THat
             such
             are
             sometimes
             meant
             ,
             wee
             grant
             :
             but
             deny
             that
             meaning
             in
             this
             place
             .
             And
             first
             ,
             by
             
               them
               a
               far
               off
            
             ,
             are
             not
             meant
             the
             Gentiles
             
               far
               off
            
             in
             state
             ,
             as
             Eph.
             2
             ,
             but
             the
             Iews
             ,
             
               far
               off
            
             in
             time
             ,
             as
             the
             originall
             carries
             it
             .
             Besides
             ,
             neither
             
             was
             Peter
             himselfe
             ,
             as
             yet
             ,
             sufficiently
             perswaded
             of
             the
             calling
             of
             the
             Gentiles
             ,
             Act
             ,
             10
             :
             neither
             if
             he
             had
             ,
             was
             it
             ,
             as
             yet
             ,
             seasonable
             to
             mention
             that
             matter
             to
             the
             Iews
             .
          
           
             Secondly
             ,
             in
             saying
             ,
             
               the
               promise
               is
               made
               to
               you
               ,
               and
               your
               children
               ,
            
             hee
             speaks
             of
             some
             solemn
             promise
             made
             to
             them
             all
             ,
             and
             the
             same
             to
             haue
             its
             fruit
             and
             effect
             in
             them
             ,
             and
             their
             children
             with
             them
             ,
             upon
             their
             repentance
             .
             This
             could
             be
             no
             other
             ,
             then
             that
             promise
             made
             to
             
               Abraham
               ,
               I
               will
               be
               thy
               God
               ,
               and
               the
               God
               of
               thy
               seed
               ,
            
             in
             that
             blessed
             seed
             Christ.
             
          
           
             Thirdly
             ,
             he
             exhorts
             the
             Iews
             to
             repent
             ,
             and
             to
             be
             baptized
             ,
             
               for
               that
               the
               promise
               was
               unto
               them
               and
               their
               children
            
             ;
             and
             therein
             shews
             ,
             that
             he
             speaks
             not
             of
             a
             
               promise
               made
               to
               Abrahams
               children
               ,
               upon
               their
               faith
               and
               repentance
               ,
            
             as
             they
             mistake
             :
             but
             on
             the
             contrary
             exhorts
             to
             repentance
             ,
             upon
             a
             promise
             made
             .
             The
             promise
             is
             the
             ground
             of
             the
             exhortation
             ,
             and
             presupposed
             by
             the
             Apostle
             ,
             as
             going
             before
             it
             .
             Hence
             also
             it
             is
             ,
             that
             
             hee
             cals
             the
             Iews
             ,
             which
             
               had
               denyed
               and
               killed
               the
               Lord
               of
               life
               ,
            
             
             and
             not
             yet
             repented
             ,
             as
             appears
             ,
             v.
             19
             ,
             
               Children
               of
               the
               Prophets
               ,
               and
               of
               the
               Covenant
               ,
               which
               God
               made
               with
               the
               fathers
               :
            
             with
             which
             accords
             that
             ,
             Act.
             13.
             32.
             33.
             
             They
             were
             not
             therfore
             here
             called
             ,
             
               the
               children
               of
               the
               promise
               because
               they
               repented
            
             ;
             for
             that
             they
             did
             not
             :
             but
             because
             they
             came
             of
             
               Abraham
               ,
               Isaak
            
             and
             Iakoh
             ,
             and
             so
             had
             Christ
             promised
             unto
             them
             as
             their
             King
             and
             Saviour
             :
             and
             so
             were
             by
             faith
             and
             repentance
             to
             receiv
             the
             fruit
             of
             the
             same
             promise
             ,
             and
             the
             confirmation
             or
             seal
             thereof
             by
             Baptism
             to
             them
             and
             their
             children
             .
             Of
             which
             here
             ,
             and
             every
             where
             ,
             they
             are
             exhorted
             not
             to
             depriue
             themselvs
             and
             theirs
             .
             Neither
             is
             this
             exhortation
             to
             
               repent
               ,
               and
               be
               baptized
            
             ,
             made
             to
             the
             children
             ,
             but
             to
             the
             parents
             for
             the
             obtaining
             of
             the
             benefite
             and
             confirmation
             by
             Baptism
             ,
             of
             the
             promise
             both
             to
             parents
             and
             children
             .
          
           
             If
             any
             demand
             ,
             Was
             not
             Christ
             promised
             to
             the
             Gentiles
             also
             ?
             I
             answer
             ,
             not
             as
             to
             the
             Iews
             :
             He
             was
             promised
             to
             the
             
             Iews
             (
             indefinitely
             ,
             as
             the
             Church
             of
             God
             ,
             and
             Abrahams
             seed
             )
             as
             being
             their
             King
             ;
             but
             to
             become
             the
             King
             of
             the
             Gentiles
             :
             the
             Iews
             were
             his
             Citizens
             ;
             the
             other
             were
             ,
             by
             faith
             ,
             to
             become
             his
             Citizens
             ,
             and
             
               of
               the
               houshold
               of
               God.
            
             
          
        
         
           
             ADVERSARIES
             .
          
           
             
               TO
               1
               Cor.
               7.
               14.
            
             
             Else
             were
             your
             children
             unholy
             ,
             but
             now
             are
             they
             clean
             :
             
               they
               answer
               ,
               that
            
             the
             beleevers
             children
             were
             no
             otherwise
             holy
             ,
             then
             as
             their
             unbeleeving
             wiues
             were
             holy
             ,
             namely
             ,
             to
             be
             used
             by
             their
             parents
             .
          
        
         
           
             DEFENCE
             .
          
           
             HEre
             first
             ,
             as
             commonly
             ,
             they
             treasonably
             clip
             the
             Lords
             coyn
             in
             leaving
             out
             ,
             for
             their
             advantage
             ,
             
               to
               the
               beleeving
               husband
               ,
               and
               to
               the
               beleeving
               wife
               .
            
             The
             Apostle
             saith
             simply
             ,
             
               The
               children
               are
               holy
            
             ;
             so
             saith
             he
             not
             simply
             ,
             that
             the
             
               unbeleeving
               wife
            
             is
             holy
             ;
             but
             
               holy
               to
               her
               beleeving
               husband
            
             ;
             and
             the
             
               unbeleeving
               husband
               sanctified
            
             ,
             or
             holy
             ,
             
               to
               the
               beleeving
               wife
            
             :
             as
             
             all
             
               things
               are
               pure
               to
               the
               pure
               .
            
          
           
           
             Now
             for
             the
             better
             clearing
             of
             this
             place
             ,
             the
             Apostles
             drift
             is
             to
             be
             considered
             :
             which
             was
             to
             teach
             beleeving
             husbands
             ,
             that
             they
             might
             lawfully
             ,
             and
             without
             scruple
             ,
             keep
             ,
             and
             converse
             with
             their
             unbeleeving
             wiues
             ,
             (
             and
             so
             beleeving
             wiues
             with
             their
             unbeleeving
             husbands
             )
             as
             being
             sanctified
             to
             them
             ,
             though
             not
             in
             themselvs
             .
             This
             he
             proues
             by
             an
             Argument
             taken
             from
             their
             children
             ,
             
               Else
               were
               your
               children
               unclean
               ,
               but
               now
               are
               they
               holy
               :
            
             that
             is
             ,
             if
             the
             beleeving
             husband
             might
             not
             lawfully
             retain
             his
             unbeleeving
             wife
             ,
             then
             the
             children
             so
             born
             should
             be
             unholy
             :
             but
             they
             are
             holy
             .
             Whereupon
             it
             follows
             ,
             that
             he
             may
             lawfully
             keep
             and
             converse
             with
             her
             .
             This
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             else
             ,
             or
             otherwise
             ,
             ever
             includes
             in
             it
             a
             casuality
             :
             as
             Math.
             18.
             32
             ,
             
               because
               thou
               desiredst
               me
            
             :
             &
             ch
             .
             27.
             6
             ,
             
               because
               it
               is
               the
               price
               of
               bloud
               .
            
             So
             1
             Cor.
             5.
             10
             ,
             Else
             ,
             or
             
               for
               then
               you
               must
               goe
               out
               of
               the
               world
               :
            
             As
             if
             he
             had
             said
             ;
             seeing
             Christians
             are
             not
             to
             goe
             out
             of
             the
             world
             ,
             but
             to
             liue
             in
             it
             ,
             they
             may
             therfore
             eat
             with
             the
             fornicators
             of
             the
             world
             :
             So
             here
             ,
             seeing
             your
             children
             thus
             born
             are
             not
             unclean
             ,
             but
             holy
             ;
             therfore
             you
             may
             and
             ought
             to
             retain
             your
             (
             though
             unbeleeving
             )
             wiues
             .
             The
             Apostle
             therfore
             making
             the
             children
             holy
             ,
             and
             their
             holinesse
             a
             ground
             of
             the
             husbands
             lawfull
             keeping
             ,
             and
             conversing
             with
             his
             wife
             ,
             can
             haue
             respect
             to
             no
             other
             thing
             then
             the
             Covenant
             with
             
               Abraham
               ,
               I
               will
               be
               thy
               God
               ,
               and
               the
               God
               of
               thy
               seed
            
             ;
             as
             a
             known
             and
             received
             ground
             by
             the
             Corinthians
             ,
             and
             all
             other
             Churches
             .
             This
             will
             yet
             be
             the
             more
             plain
             ,
             if
             we
             bear
             in
             mind
             ,
             that
             the
             question
             propounded
             to
             Paul
             by
             the
             beleeving
             Corinthians
             was
             ,
             not
             whether
             they
             might
             keep
             their
             children
             or
             no
             ,
             but
             their
             wiues
             .
             Hee
             had
             therfore
             no
             occasion
             of
             mentioning
             the
             children
             ,
             as
             he
             doth
             ,
             but
             to
             fetch
             from
             them
             an
             Argument
             for
             the
             retaining
             of
             the
             wiues
             .
             Now
             ,
             if
             his
             meaning
             were
             ,
             as
             they
             say
             ,
             that
             
               the
               children
               were
               holy
               to
               the
               beleevers
               use
               ,
               as
               the
               wife
               was
               ,
            
             then
             he
             should
             haue
             argued
             from
             the
             holinesse
             of
             the
             wife
             ,
             to
             proue
             the
             holinesse
             of
             the
             children
             :
             But
             thus
             he
             doth
             not
             ,
             but
             the
             clean
             contrary
             .
             Besides
             ,
             if
             the
             Apostle
             had
             argued
             as
             they
             would
             haue
             him
             ,
             where
             had
             he
             laid
             the
             foundation
             of
             his
             proofe
             ?
             
             Or
             how
             had
             he
             removed
             the
             scruple
             out
             of
             the
             Corinthians
             hearts
             ?
          
           
             They
             add
             ,
             that
             the
             
               Corinthians
               made
               no
               question
               of
               their
               children
               .
            
             True
             ;
             and
             that
             overthrows
             their
             exposition
             ;
             as
             shewing
             ,
             that
             the
             Apostle
             argues
             not
             from
             the
             wiues
             to
             the
             children
             ,
             as
             they
             make
             him
             ;
             but
             from
             the
             children
             to
             the
             wiues
             :
             Secondly
             ,
             the
             Apostle
             disputes
             not
             from
             the
             Corinthians
             supposition
             ,
             or
             perswasion
             ,
             but
             from
             the
             truth
             of
             the
             thing
             ,
             the
             holinesse
             of
             their
             children
             .
             
               But
               now
               are
            
             (
             your
             children
             )
             holy
             .
          
           
             They
             object
             ,
             that
             these
             
               children
               must
               be
               holy
               ,
               either
               as
               the
               beleeving
               ,
               or
               unbeleeving
               part
               is
               holy
               .
            
             We
             say
             they
             are
             holy
             as
             the
             beleeving
             part
             ,
             in
             regard
             of
             that
             foederall
             holinesse
             ,
             and
             the
             spirit
             of
             regeneration
             .
             Then
             ,
             say
             they
             ,
             
               They
               are
               separated
               from
               common
               uses
               in
               which
               they
               were
               used
               ,
               and
               are
               set
               now
               apart
               to
               Gods
            
             
             use
             .
             We
             say
             they
             are
             ,
             as
             were
             the
             Infants
             in
             Israel
             ,
             set
             apart
             ,
             or
             severed
             ,
             from
             the
             world
             ,
             and
             taken
             into
             the
             number
             of
             Gods
             people
             .
             They
             themselvs
             affirm
             ,
             a
             few
             lines
             before
             ,
             that
             
               Israel
               was
               sanctified
               and
               set
               apart
               from
               common
               and
               prophane
               uses
               ,
               to
               the
               service
               of
               God.
            
             And
             were
             not
             the
             Infants
             part
             of
             Israel
             ,
             thus
             set
             apart
             ,
             and
             sanctified
             ?
             And
             yet
             could
             they
             not
             
               testifie
               any
               purity
               of
               heart
            
             ,
             or
             other
             grace
             .
             That
             which
             in
             the
             very
             same
             period
             they
             build
             with
             one
             hand
             ,
             they
             pull
             down
             with
             another
             .
             Secondly
             ,
             if
             (
             as
             they
             say
             )
             Infants
             bee
             no
             otherwise
             sanctified
             ,
             then
             to
             the
             use
             of
             others
             ,
             and
             as
             unbeleevers
             are
             ,
             then
             can
             they
             not
             be
             saved
             :
             except
             the
             unholy
             can
             enter
             into
             Gods
             Kingdom
             .
          
           
             They
             object
             further
             ,
             that
             
               then
               all
               the
               children
               of
               beleevers
               ,
               though
               of
               age
               ,
               and
               unbeleevers
               ,
               should
               be
               holy
               also
               .
            
             But
             why
             rather
             holy
             ,
             then
             Innocent
             ,
             which
             they
             will
             haue
             all
             Infants
             to
             be
             ?
             By
             their
             unbelief
             ,
             they
             are
             
               cut
               off
            
             from
             Gods
             Covenant
             ,
             as
             the
             
             Iews
             were
             ,
             and
             from
             all
             holinesse
             therby
             .
          
           
             The
             next
             objection
             is
             ill
             framed
             ,
             as
             they
             set
             it
             down
             ;
             and
             
             the
             answer
             worse
             .
             The
             errour
             in
             both
             is
             ,
             that
             they
             consider
             not
             
               Iohns
               Baptism
            
             ,
             and
             Christs
             according
             to
             their
             distinct
             parts
             ;
             Iohns
             as
             outward
             ,
             Christs
             as
             inward
             :
             Iohns
             outward
             Baptism
             ,
             
             and
             Christs
             outward
             Baptism
             were
             the
             same
             :
             for
             Christ
             was
             baptized
             by
             Iohn
             ,
             thereby
             sanctifying
             Baptism
             to
             us
             ,
             as
             circumcision
             to
             the
             Fathers
             by
             his
             being
             circumcised
             .
             The
             inward
             Baptism
             is
             not
             
               common
               to
               all
            
             ,
             but
             peculiar
             to
             the
             elect
             :
             the
             outward
             ,
             whether
             by
             Christ
             ,
             or
             Iohn
             ,
             is
             not
             
               peculiar
               to
               the
               elect
               onely
            
             ,
             but
             common
             to
             others
             with
             them
             :
             witnesse
             
               Simon
               Magus
            
             .
             The
             outward
             Baptism
             by
             Iohn
             ,
             and
             all
             other
             Ministers
             was
             ,
             and
             is
             ,
             onely
             
               with
               water
            
             ,
             opposed
             to
             Christs
             ,
             as
             the
             inward
             
               with
               the
               Holy
               Ghost
            
             .
             Which
             Baptism
             with
             the
             Holy
             Ghost
             ,
             being
             understood
             of
             extraordinarie
             gifts
             ,
             sometimes
             
             went
             before
             the
             other
             ,
             as
             Act.
             10.
             47
             ,
             but
             commonly
             followed
             upon
             it
             :
             But
             understood
             of
             ordinarie
             graces
             ,
             did
             ,
             or
             should
             ,
             alwaies
             goe
             before
             it
             in
             right
             order
             of
             things
             .
          
           
             Next
             follows
             ,
             1
             Cor.
             10.
             1.
             2
             
             &c.
             
               The
               meaning
               of
               the
               H.
               Ghost
            
             
             herein
             they
             take
             upon
             them
             to
             explain
             to
             others
             ,
             not
             understanding
             it
             themselvs
             ,
             as
             is
             evident
             ,
             in
             that
             they
             will
             haue
             this
             
               baptizing
               unto
               Moses
               in
               the
               clovd
               ,
               and
               sea
               ,
               &c.
            
             to
             haue
             been
             onely
             for
             bodily
             deliverance
             ,
             and
             the
             offer
             of
             Christ.
             But
             the
             Apostle
             looks
             upon
             those
             things
             with
             a
             more
             piercing
             and
             spirituall
             eye
             :
             as
             appears
             ,
             first
             in
             that
             ,
             
               v.
               1
            
             ,
             he
             cals
             the
             Israelites
             indefinitely
             ,
             his
             and
             the
             Corinthians
             
               fathers
               .
               Morever
               brethren
               I
               would
               not
               haue
               you
               ignorant
               ,
               that
               all
               our
               fathers
            
             &c.
             
             As
             if
             hee
             should
             haue
             said
             ,
             Let
             not
             the
             children
             look
             for
             more
             priviledg
             from
             punishment
             ,
             if
             they
             sin
             ,
             then
             their
             fathers
             haue
             injoyed
             .
             He
             therfore
             considers
             the
             Church
             of
             israel
             here
             ,
             as
             in
             the
             state
             of
             a
             spirituall
             fatherhood
             to
             the
             Corinthians
             .
             Secondly
             ,
             hee
             expresly
             saith
             ,
             that
             they
             were
             
               all
               baptized
               to
               Moses
            
             ,
             and
             that
             the
             meat
             was
             spirituall
             which
             they
             eat
             ,
             and
             
               the
               rock
            
             ,
             or
             water
             ,
             
               which
               they
               drank
               spirituall
            
             ,
             even
             Christ
             himselfe
             ,
             to
             wit
             ,
             sacramentally
             ,
             and
             mystically
             .
             Thirdly
             ,
             the
             Apostles
             argument
             ,
             that
             it
             may
             goe
             in
             full
             force
             ,
             must
             thus
             be
             framed
             .
             They
             that
             are
             alike
             for
             substance
             in
             Gods
             benefits
             ,
             shall
             alike
             be
             punished
             ,
             if
             they
             sin
             alike
             :
             But
             you
             Corinthians
             now
             ,
             and
             Israel
             of
             old
             were
             ,
             and
             are
             alike
             in
             those
             spirituall
             benefites
             mentioned
             ;
             Therefore
             ,
             if
             you
             sin
             ,
             as
             they
             did
             ,
             you
             shall
             surely
             be
             punished
             ,
             as
             they
             were
             .
             If
             the
             Apostle
             had
             propounded
             
             unto
             the
             Corinthians
             ,
             the
             
               tokens
               of
               Gods
               loue
               and
               protection
            
             onely
             for
             bodily
             things
             ,
             as
             they
             carnally
             conceiv
             ,
             there
             had
             been
             no
             force
             in
             his
             reason
             against
             the
             security
             of
             the
             Corinthians
             ,
             especially
             occasioned
             by
             their
             enjoying
             the
             Lords
             Ordinances
             of
             Baptism
             ,
             and
             the
             Supper
             as
             signes
             ,
             and
             tokens
             of
             Gods
             loue
             for
             spirituall
             blessings
             in
             heavenly
             things
             .
             Might
             they
             not
             easily
             haue
             answered
             Paul
             ,
             that
             the
             Israelites
             indeed
             might
             well
             perish
             ,
             and
             be
             destroyed
             for
             such
             things
             as
             they
             practised
             ,
             having
             onely
             Gods
             loue-tokens
             for
             bodily
             deliverance
             :
             but
             for
             them
             ,
             they
             were
             better
             secured
             against
             danger
             ,
             as
             having
             the
             tokens
             of
             Gods
             loue
             for
             spirituall
             and
             eternall
             deliverance
             ,
             by
             the
             body
             and
             bloud-shed
             of
             Christ
             ?
          
           
             I
             conclude
             therefore
             ,
             that
             
               all
               Pauls
            
             ,
             and
             the
             
               Corinthians
               fathers
            
             ,
             being
             baptized
             with
             the
             Baptism
             signifying
             deliverance
             by
             Christ
             ,
             and
             many
             of
             them
             being
             Infants
             ,
             the
             Infants
             of
             Israel
             now
             are
             to
             be
             baptized
             also
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               THey
               object
               ,
               that
            
             the
             meaning
             of
             the
             Holy
             Ghost
             is
             not
             ,
             that
             Moses
             did
             at
             all
             wash
             them
             with
             water
             in
             the
             cloud
             and
             sea
             .
          
        
         
           
             DEPENCE
             .
          
           
             NEither
             say
             we
             he
             did
             ;
             but
             with
             the
             Apostle
             ,
             that
             they
             
               were
               baptized
               to
               Moses
               in
               the
               cloud
               and
               sea
               :
            
             God
             not
             onely
             preserving
             them
             bodily
             thereby
             from
             Pharaoh
             ;
             but
             also
             moystening
             them
             with
             the
             
               cloud
               arising
               out
               of
               the
               Sea
               ,
            
             and
             
             
               showering
               down
               waters
               upon
               them
            
             ,
             as
             the
             Lords
             peculiar
             people
             ,
             and
             for
             spirituall
             use
             (
             the
             Apostle
             himselfe
             in
             this
             place
             bearing
             witnesse
             )
             under
             the
             Ministerie
             of
             Moses
             their
             Pastor
             or
             Shepheard
             ;
             procuring
             with
             this
             ,
             the
             other
             blessings
             ,
             even
             of
             the
             meat
             which
             was
             spirituall
             from
             heaven
             ;
             and
             drink
             which
             was
             spirituall
             ,
             even
             Christ
             mistically
             out
             of
             the
             rock
             .
          
           
             Besides
             ,
             our
             Adversaries
             hold
             back
             the
             better
             part
             of
             Gods
             loue
             ,
             in
             saying
             ,
             he
             
               offered
               them
               Christ
               in
               the
               drink
               out
               of
               the
               rock
               .
            
             If
             
               the
               rock
               were
               Christ
            
             ,
             and
             they
             
               drank
               of
               the
               rock
            
             ,
             then
             God
             not
             onely
             offered
             ,
             but
             they
             also
             received
             ,
             and
             drank
             of
             
             Christs
             bloud
             ,
             as
             the
             Corinthians
             did
             ,
             in
             mysterie
             .
             Secondly
             ,
             the
             Apostles
             argument
             ,
             as
             they
             put
             it
             ,
             had
             been
             too
             blunt
             to
             haue
             peirced
             the
             Corinthians
             consciences
             ;
             who
             might
             easily
             haue
             answered
             themselvs
             and
             him
             ,
             that
             the
             Israelites
             indeed
             had
             Christ
             in
             their
             time
             offered
             ;
             but
             for
             themselvs
             they
             received
             him
             also
             ,
             and
             so
             were
             better
             fenced
             against
             Gods
             plagues
             ;
             yea
             ,
             though
             they
             sinned
             ,
             then
             the
             other
             were
             .
          
           
             Thirdly
             ,
             it
             is
             neither
             true
             ,
             which
             after
             they
             affirm
             ,
             that
             
               Noahs
               Ark
               is
               called
               the
               figure
               of
               Baptism
               ,
            
             but
             that
             
               the
               saving
               of
               eight
               soules
               by
               water
            
             (
             to
             wit
             bearing
             up
             
               the
               Ark
               )
               had
               Baptism
               ,
               that
               now
               saveth
            
             &c.
             
               for
               a
               like
               figure
            
             ,
             or
             antitype
             :
             much
             lesse
             is
             it
             said
             ,
             that
             Noah
             and
             his
             family
             were
             Baptized
             in
             the
             Ark
             ,
             or
             water
             ,
             as
             it
             is
             expresly
             said
             ,
             that
             the
             
               Israelites
               were
               baptized
               in
               the
               cloud
               ,
               and
               Sea.
            
             Every
             type
             of
             Baptism
             ,
             is
             not
             Baptism
             ,
             but
             hath
             onely
             something
             necessarily
             ,
             which
             resembles
             it
             .
             But
             the
             more
             agreement
             there
             is
             ,
             between
             
               Noahs
               Arke
            
             ,
             and
             the
             Baptism
             now
             ,
             the
             more
             firm
             Argument
             may
             be
             gathered
             for
             the
             baptizing
             of
             Infants
             .
             It
             is
             evident
             ,
             that
             
               Noah
               through
               faith
            
             
             
               prepared
               the
               Ark
               for
               the
               saving
               of
               his
               houshold
               ,
            
             and
             not
             of
             himselfe
             alone
             .
          
           
             To
             their
             objection
             ,
             that
             
               there
               is
               as
               much
               warrant
            
             to
             enjoyn
             
             
               Infants
               to
               suffer
               persecution
               ,
               because
               it
               is
               called
               by
               the
               name
               of
               baptism
               ,
               as
               to
               baptize
               them
               ,
               because
               the
               cloud
               and
               sea
               is
               called
               Baptism
               :
            
             I
             answer
             (
             passing
             by
             their
             incongruities
             of
             speech
             )
             that
             Infants
             may
             be
             persecuted
             ,
             as
             well
             as
             men
             of
             yeares
             .
             Witness
             Christ
             himself
             ,
             persecuted
             in
             his
             mothers
             lap
             by
             Herod
             .
             Besides
             ,
             the
             Israelites
             (
             and
             their
             Infants
             with
             them
             )
             are
             heere
             said
             to
             haue
             been
             baptized
             by
             water
             in
             spirituall
             use
             ,
             and
             consideration
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               THeir
               next
               answer
               to
               such
               Scriptures
               ,
               as
               shew
               that
            
             whole
             housholds
             haue
             been
             baptized
             ,
             and
             therefore
             Infants
             ,
             as
             a
             part
             
             of
             the
             houshold
             ,
             is
             ,
             that
             there
             are
             many
             housholds
             in
             which
             there
             are
             no
             infants
             ;
             and
             that
             therefore
             except
             we
             proue
             such
             housholds
             to
             haue
             had
             Infants
             ,
             it
             is
             nothing
             .
             
               Secondly
               ,
               that
            
             it
             is
             most
             true
             ,
             
             that
             as
             the
             Apostles
             practised
             in
             one
             houshold
             ,
             so
             they
             practised
             in
             all
             :
             
               and
               that
               therfore
               they
            
             baptizing
             in
             the
             laylors
             house
             such
             as
             beleeved
             ,
             did
             not
             baptize
             infants
             .
          
        
         
           
             DEFENCE
             .
          
           
             WEE
             grant
             ,
             that
             the
             Apostles
             practise
             was
             the
             same
             ,
             where
             there
             was
             the
             same
             reason
             :
             but
             as
             some
             Families
             had
             in
             them
             infants
             ,
             and
             some
             not
             ;
             so
             all
             of
             years
             in
             some
             beleeved
             ,
             and
             in
             some
             not
             :
             according
             to
             which
             diversity
             of
             persons
             ,
             they
             administred
             Baptism
             diversly
             ;
             and
             not
             alike
             in
             all
             housholds
             .
             Secondly
             ,
             if
             these
             men
             would
             haue
             taken
             any
             sound
             course
             for
             the
             clearing
             of
             things
             ,
             they
             should
             here
             haue
             given
             answer
             to
             such
             Scriptures
             ,
             as
             else-where
             haue
             been
             
             brought
             against
             them
             ,
             to
             shew
             ,
             how
             the
             tenour
             of
             the
             Lords
             promise
             ,
             and
             blessing
             ,
             runnes
             upon
             godly
             Governours
             ,
             and
             their
             Families
             with
             them
             :
             and
             more
             specially
             to
             that
             about
             Lydia
             ,
             Act.
             16
             ,
             of
             whom
             it
             is
             testified
             ,
             that
             she
             
               having
               her
               heart
               opened
               to
               attend
            
             and
             beleev
             the
             Gospell
             ,
             both
             
               she
               and
               her
               houshold
               were
               baptized
               .
            
             But
             it
             is
             easier
             for
             these
             men
             to
             repeat
             over
             the
             same
             things
             many
             times
             ,
             then
             once
             to
             justifie
             them
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             TO
             the
             Scriptures
             record
             ,
             that
             
               little
               children
               were
               brought
               to
               Christ
               ,
               that
               he
               might
               lay
               his
               hands
               on
               them
               ,
               and
               pray
               ,
               or
               blesse
               them
            
             ;
             and
             that
             wheras
             
               his
               Disciples
               would
               haue
               hindred
               them
               from
               him
            
             (
             even
             upon
             the
             same
             ground
             ,
             without
             doubt
             ,
             upon
             which
             these
             men
             excludes
             them
             )
             he
             being
             therewith
             
               displeased
               ,
               bids
               suffer
               them
               to
               come
               unto
               him
               ,
               for
               that
               of
               such
               is
               the
               Kingdom
               of
               heaven
               ;
               and
               takes
               them
               in
               his
               armes
               and
               blesseth
               them
               :
            
             and
             to
             our
             collection
             hence
             ,
             they
             answer
             ;
             first
             ,
             that
             
               He
               saith
            
             
             
               not
               ,
               that
               Infants
               are
               of
               the
               Kingdom
               of
               heaven
               ,
               that
               is
               ,
               obeyers
               of
               the
               Gospell
               ;
               but
               that
               they
               that
               will
               enter
               into
               the
               Kingdom
               of
               heaven
               ,
               must
               become
               as
               little
               children
               ,
               for
               of
               such
               ,
            
             &c.
             
             And
             that
             
               his
               mayn
               end
               was
               to
               declare
               the
               innocent
               estate
               of
               Infants
               ,
               and
               to
               teach
               all
               to
               be
               like
               unto
               them
               by
               conversion
               :
            
             and
             withall
             ,
             
               that
               Christ
            
             
             
               baptized
               them
               not
            
             :
             and
             lastly
             ,
             that
             
               his
               blessings
               are
               manifold
               to
               Infants
               in
               their
               creation
               ,
               life
               ,
               and
               bodily
               benefits
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             LET
             us
             examine
             the
             particulars
             :
             First
             ,
             they
             presume
             ,
             but
             cannot
             proue
             ,
             that
             onely
             such
             are
             of
             the
             Kingdom
             of
             heaven
             ,
             as
             obey
             the
             Gospell
             .
             Shall
             Infants
             (
             which
             they
             affirm
             else-where
             )
             be
             glorified
             in
             the
             Kingdom
             of
             heaven
             ,
             and
             yet
             
             are
             they
             not
             of
             it
             ?
             There
             are
             not
             two
             Kingdoms
             of
             heaven
             ;
             but
             one
             ,
             begun
             in
             grace
             ,
             and
             perfected
             in
             glory
             .
             Secondly
             ,
             they
             to
             make
             more
             colourable
             their
             erroneous
             construction
             of
             the
             Evangelists
             words
             ,
             and
             Christs
             work
             about
             those
             Infants
             ,
             cite
             for
             Math.
             19
             ,
             and
             the
             like
             places
             ,
             Math.
             18
             ;
             that
             so
             the
             slight
             Readers
             ,
             such
             as
             their
             Disciples
             are
             ,
             might
             conceiv
             
             that
             Christ
             had
             no
             other
             meaning
             in
             the
             other
             places
             by
             us
             alledged
             ,
             then
             in
             that
             by
             them
             ;
             and
             that
             he
             spake
             
               not
               of
               a
               child
               personally
               ,
               but
               in
               condition
               ,
               as
               David
               was
               ,
            
             Ps.
             131.
             
             Wheras
             in
             that
             place
             ,
             Christs
             meaning
             was
             to
             reprov
             the
             ambitious
             contentions
             amongst
             his
             Disciples
             ,
             by
             the
             contrary
             disposition
             in
             a
             childe
             ,
             which
             he
             therfore
             
               took
               ,
               and
               set
               in
               the
               midst
               of
               them
            
             ;
             but
             in
             the
             other
             ,
             his
             purpose
             was
             to
             shew
             what
             interest
             the
             children
             of
             the
             Church
             had
             in
             him
             ,
             and
             in
             his
             blessing
             ,
             for
             which
             they
             were
             brought
             unto
             him
             by
             their
             parents
             .
             Against
             these
             depravers
             ,
             both
             of
             the
             word
             ,
             and
             work
             of
             God
             ,
             I
             thus
             argue
             .
             That
             which
             the
             parents
             ,
             which
             brought
             their
             infants
             desired
             ,
             that
             the
             Lord
             did
             for
             them
             :
             But
             it
             is
             plain
             ,
             that
             their
             desire
             in
             bringing
             them
             was
             ,
             
               that
               he
               might
               pray
               for
               them
               ,
               and
               blesse
               them
               ,
            
             as
             the
             Scriptures
             expresly
             teach
             he
             did
             .
          
           
             But
             ,
             say
             they
             ,
             
               he
               baptized
               them
               not
            
             .
             True
             ;
             for
             hee
             baptized
             none
             ,
             though
             actuall
             beleevers
             .
             It
             sufficeth
             ,
             that
             he
             did
             that
             
             by
             which
             he
             declared
             that
             they
             had
             right
             in
             him
             ,
             and
             in
             his
             blessing
             ,
             and
             that
             it
             was
             his
             will
             they
             should
             come
             unto
             him
             .
             Let
             them
             shew
             a
             way
             ,
             how
             they
             can
             now
             come
             to
             Christ
             ,
             saue
             by
             Baptism
             ?
             Or
             how
             they
             can
             haue
             right
             in
             his
             blessing
             ,
             and
             yet
             haue
             no
             right
             in
             his
             bloud-shed
             ,
             and
             in
             Baptism
             ,
             for
             the
             signifying
             and
             applying
             it
             ?
          
           
           
             They
             add
             ,
             that
             
               Christ
               healed
               the
               sick
            
             ,
             and
             gaue
             bodily
             
               blessings
               of
               life
               ,
               growth
               in
               stature
               ,
            
             and
             the
             like
             .
             But
             as
             it
             is
             meerly
             ,
             and
             vainly
             imagined
             ,
             that
             these
             children
             were
             brought
             for
             the
             healing
             of
             any
             bodily
             diseases
             :
             so
             are
             we
             taught
             expresly
             by
             the
             Holy
             Ghost
             ,
             that
             Christs
             blessing
             them
             was
             not
             for
             bodily
             benefits
             ,
             but
             because
             ,
             
               the
               Kingdom
               of
               heaven
               was
               of
               such
               :
            
             that
             is
             ,
             appertained
             to
             them
             ,
             and
             to
             such
             as
             they
             were
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               TO
               our
               next
               Argument
            
             ,
             taken
             from
             the
             circumcision
             of
             Abrahams
             infants
             ,
             
               they
               answer
               :
               First
            
             ,
             there
             is
             no
             commandment
             
             for
             baptizing
             of
             Infants
             now
             ,
             as
             there
             was
             for
             circumcising
             them
             then
             :
             
               Secondly
               ,
               that
            
             that
             commandement
             was
             for
             males
             onely
             ,
             children
             ,
             or
             servants
             ,
             though
             unbeleevers
             :
             
               Thirdly
               ,
               that
            
             circumcision
             was
             to
             be
             performed
             onely
             on
             the
             eight
             day
             :
             
               so
               as
               there
               is
            
             no
             proportion
             between
             Circumcision
             and
             Baptism
             .
          
        
         
           
             DEFENCE
             .
          
           
             HEE
             that
             pleaseth
             to
             reade
             the
             former
             passages
             between
             
             them
             and
             us
             ,
             which
             they
             haue
             in
             their
             hands
             ,
             but
             answer
             not
             ,
             shall
             see
             how
             weightlesse
             this
             exception
             is
             ;
             and
             how
             we
             haue
             proved
             against
             them
             ,
             that
             the
             Church
             of
             Israel
             ,
             and
             ours
             ,
             is
             one
             in
             substance
             ;
             the
             covenant
             the
             same
             which
             God
             made
             with
             them
             in
             Christ
             to
             come
             ,
             and
             with
             us
             in
             Christ
             come
             in
             the
             flesh
             :
             and
             withall
             ,
             how
             our
             Baptism
             succeeds
             their
             Circumcision
             .
             They
             trifle
             in
             objecting
             the
             Legall
             difference
             of
             
             daies
             ,
             and
             sexes
             ,
             which
             the
             Scriptures
             expresly
             teach
             to
             bee
             abolished
             .
             Are
             not
             Pastors
             now
             the
             Lords
             Ministers
             ,
             as
             the
             Levites
             were
             of
             old
             ,
             and
             their
             successors
             therein
             :
             and
             yet
             are
             they
             not
             tyed
             to
             any
             certain
             Tribe
             ,
             as
             they
             were
             ?
             Is
             not
             our
             Lords
             Supper
             the
             same
             in
             effect
             with
             their
             Passeover
             ?
             Both
             the
             one
             and
             the
             other
             ,
             the
             mysticall
             eating
             of
             the
             Lamb
             of
             God
             :
             Which
             yet
             is
             not
             tyed
             to
             any
             certain
             day
             or
             month
             ,
             as
             was
             the
             former
             .
          
           
             Lastly
             ,
             they
             err
             grievously
             in
             saying
             ,
             that
             
               unbeleeving
               servant
               ,
               and
               children
               were
               commanded
               to
               be
               circumcised
               .
            
             The
             Lord
             
             would
             haue
             all
             the
             wicked
             cut
             off
             from
             his
             people
             :
             and
             would
             
             he
             haue
             unbeleevers
             received
             unto
             them
             ?
             Hath
             God
             entred
             Covenant
             with
             unbeleevers
             to
             be
             their
             God
             ,
             as
             he
             hath
             done
             with
             all
             to
             whom
             Circumcision
             appertained
             ?
             Was
             it
             
               the
               seal
               of
               the
               righteousnesse
               of
               faith
            
             ;
             and
             yet
             due
             to
             the
             faithlesse
             ?
             Rather
             then
             these
             Adversaries
             will
             admit
             the
             seed
             of
             the
             faithfull
             to
             be
             of
             Gods
             people
             now
             ,
             they
             will
             haue
             very
             Infidels
             and
             Vnbeleevers
             of
             old
             ,
             to
             haue
             been
             of
             his
             peculiar
             ones
             .
             If
             their
             heresie
             were
             detestable
             ,
             who
             made
             the
             God
             of
             the
             Law
             worse
             then
             the
             God
             of
             the
             Gospell
             ;
             surely
             ,
             theirs
             is
             not
             light
             ,
             nor
             small
             ,
             who
             thus
             contumeliously
             speak
             of
             him
             in
             his
             people
             ,
             which
             he
             took
             neer
             unto
             himselfe
             ,
             and
             whose
             God
             he
             became
             ;
             and
             of
             that
             speciall
             Ordinance
             ,
             by
             which
             he
             differenced
             them
             from
             the
             prophane
             world
             ,
             as
             holy
             unto
             him
             ;
             in
             which
             they
             interest
             the
             unbeleevers
             ,
             and
             unholy
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               NOW
               followeth
               our
               main
               foundation
               ,
               that
            
             as
             the
             infants
             of
             Abraham
             ,
             and
             of
             the
             Israelites
             his
             posterity
             ,
             were
             taken
             into
             the
             Church-covenant
             ,
             or
             covenant
             of
             life
             and
             salvation
             ,
             
               as
               they
               call
               it
               (
               and
               rightly
               in
               a
               true
               sense
               )
            
             with
             their
             parents
             ,
             and
             circumcised
             :
             so
             are
             the
             infants
             of
             the
             faithfull
             now
             ,
             and
             to
             receiv
             accordingly
             the
             seal
             of
             Baptism
             :
             
               to
               which
               they
            
             say
             ,
             and
             proue
             
               (
               as
               they
               say
            
             )
             that
             neither
             Circumcision
             was
             ,
             nor
             Baptism
             is
             a
             seal
             
             of
             the
             Covenant
             of
             salvation
             ,
             but
             the
             spirit
             of
             promise
             which
             is
             ever
             the
             same
             .
          
        
         
           
             DEFENCE
             .
          
           
             THeir
             dispute
             from
             the
             seal
             of
             the
             Spirit
             ,
             to
             proue
             that
             there
             is
             no
             other
             seal
             ,
             is
             as
             if
             a
             man
             should
             deny
             all
             teaching
             ,
             direction
             ,
             and
             comfort
             by
             the
             Word
             and
             Sacraments
             ;
             because
             the
             Spirit
             teacheth
             ,
             directeth
             and
             comforteth
             the
             faithfull
             .
             This
             point
             I
             haue
             else-where
             proved
             at
             large
             against
             
             them
             ;
             neither
             are
             they
             either
             able
             ,
             or
             doe
             they
             goe
             about
             to
             giue
             any
             shew
             of
             answer
             ;
             and
             yet
             ,
             without
             modesty
             ,
             they
             repeat
             their
             former
             bare
             sayings
             ,
             fully
             answered
             ,
             and
             refuted
             .
             
             Where
             the
             Apostle
             ,
             2
             Cor.
             1
             ,
             and
             Eph.
             1
             ,
             &
             4
             ,
             speaks
             of
             the
             
               seal
               of
               the
               spirit
            
             ,
             means
             he
             ,
             that
             the
             Spirit
             makes
             a
             materiall
             print
             in
             the
             soule
             ,
             as
             a
             seal
             doth
             in
             Wax
             ?
             Or
             not
             this
             onely
             ,
             that
             it
             helps
             to
             confirm
             ,
             and
             comfort
             a
             Christian
             inwardly
             in
             the
             loue
             of
             God
             ,
             and
             hope
             of
             salvation
             ?
             And
             are
             not
             the
             Sacraments
             outward
             helps
             of
             comfort
             and
             confirmation
             of
             a
             beleevers
             heart
             in
             the
             same
             loue
             of
             God
             ,
             and
             hope
             of
             glory
             ?
             Vpon
             the
             same
             ground
             ,
             that
             the
             Apostle
             cals
             it
             a
             seal
             inwardly
             ,
             we
             call
             them
             seals
             outwardly
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               TO
               shew
               that
               the
            
             Covenant
             
               in
               question
               was
            
             the
             Covenant
             of
             
             the
             Law
             ,
             and
             old
             Testament
             ,
             and
             not
             the
             covenant
             of
             salvation
             :
             
               and
               so
            
             Circumcision
             the
             seal
             thereof
             ,
             and
             not
             the
             sign
             and
             seal
             of
             life
             and
             salvation
             ;
             
               they
               discourse
               at
               large
               upon
               Gal.
               4
               ,
               and
               of
               the
            
             two
             seeds
             of
             Aoraham
             ,
             the
             one
             after
             the
             flesh
             ,
             unto
             which
             the
             covenant
             appertained
             ,
             whereunto
             circumcision
             was
             annexed
             .
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             they
             err
             greatly
             ,
             in
             denying
             the
             very
             Covenant
             of
             the
             Law
             to
             haue
             been
             the
             Covenant
             of
             life
             and
             salvation
             .
             For
             
             
               the
               commandement
               was
               ordained
               to
               life
               .
            
             And
             
               the
               man
               that
               doth
               the
               workes
               of
               the
               Law
               shall
               liue
               in
               them
               .
            
             And
             if
             the
             Law
             promise
             not
             life
             and
             salvation
             ,
             then
             neither
             doth
             it
             threaten
             death
             and
             condemnation
             .
             The
             Covenant
             then
             is
             of
             the
             same
             things
             ,
             but
             the
             condition
             divers
             :
             The
             Law
             exacting
             perfect
             obedience
             of
             ,
             and
             by
             our
             selvs
             :
             the
             Gospell
             requiring
             true
             faith
             ,
             and
             repentance
             ,
             which
             it
             also
             worketh
             in
             the
             elect
             .
          
           
             Secondly
             ,
             it
             is
             most
             untrue
             ,
             that
             
               Circumcision
               was
               the
               sign
               or
               seal
               of
               the
               old
               Testament
               ,
            
             or
             Law
             ,
             taking
             it
             properly
             ,
             as
             they
             
             doe
             .
             The
             Apostle
             expresly
             cals
             it
             ,
             
               the
               seal
               of
               the
               righteousnesse
               of
               faith
               ,
            
             opposed
             to
             the
             
               righteousnesse
               of
               works
            
             ,
             or
             of
             the
             Law
             ;
             of
             which
             more
             hereafter
             :
             else
             where
             shewing
             ,
             that
             the
             same
             
               Law
               was
               given
               foure
               hundred
               and
               thirty
               years
               after
               the
               covenant
               or
               promise
               to
               Abraham
               and
               his
               seed
               ,
               confirmed
               before
               in
               Christ
               ,
            
             
             through
             
               the
               peaching
               of
               the
               Gospel
               ,
               that
               they
               which
               are
               of
               faith
               might
               be
               blessed
               with
               faithfull
               Abraham
               .
            
             How
             preposterous
             are
             these
             mens
             waies
             ,
             who
             will
             haue
             the
             seal
             so
             long
             before
             the
             Covenant
             ?
          
           
             Thirdly
             ,
             Circumcision
             was
             the
             seal
             of
             that
             Covenant
             ,
             by
             which
             Abraham
             ,
             and
             his
             posterity
             became
             the
             Lords
             
               peculiar
               people
               ,
               seperated
            
             from
             all
             the
             uncircumcised
             heathen
             unto
             him
             for
             his
             inheritance
             ,
             and
             therein
             blessed
             :
             For
             
               blessed
               is
               the
               nation
            
             ,
             
             
               whereof
               the
               Lord
               is
               God
               ,
               the
               people
               that
               he
               hath
               chosen
               for
               a
               possession
               to
               himself
               ;
               and
               blessed
               is
               the
               people
               ,
               whose
               God
               is
               Iehouah
               .
            
             Now
             will
             these
             gainsaying
             spirits
             have
             men
             blessed
             by
             the
             law
             whether
             God
             will
             ,
             or
             no
             ?
             Saith
             not
             the
             scripture
             ,
             that
             
               by
               the
               law
               all
               are
               accursed
               ?
               and
               that
               as
               many
               ,
               as
               are
               of
               the
               works
               of
               the
               law
               are
               accursed
            
             ;
             as
             being
             unable
             to
             keep
             it
             ?
             The
             Covenant
             then
             by
             which
             Israel
             became
             Gods
             people
             ,
             and
             therein
             blessed
             ,
             of
             which
             Circumcision
             was
             a
             sign
             ,
             and
             seal
             ,
             was
             not
             the
             Covenant
             of
             the
             law
             ,
             but
             of
             the
             gospell
             ,
             and
             so
             of
             grace
             ,
             and
             salvation
             by
             grace
             .
          
           
             Lastly
             ,
             how
             wyde
             ,
             and
             wilde
             are
             they
             in
             expounding
             
               the
               allegory
            
             of
             
               Abrahams
               two
               sons
               ?
               Gal.
            
             4
             makeing
             
               Abrahams
               children
               after
               the
               flesh
               ,
               the
               Infants
               of
               the
               faithfull
               :
            
             never
             considering
             the
             Apostles
             generall
             scope
             ,
             unto
             which
             the
             particulars
             are
             to
             be
             applyed
             .
             Doth
             he
             in
             that
             place
             deal
             against
             the
             Infants
             of
             the
             Galatians
             ,
             or
             against
             the
             men
             of
             yeares
             ,
             though
             children
             in
             knowledg
             ?
             who
             had
             
               begun
               in
               the
               spirit
               ,
               but
               would
               be
               made
               perfit
               in
               the
               flesh
               :
            
             that
             is
             ,
             would
             be
             
               justified
               by
               the
               law
            
             ,
             specially
             
             by
             circumcision
             in
             the
             flesh
             :
             by
             which
             they
             
               made
               Christ
               of
               none
               effect
               and
               fell
               from
               grace
               .
            
             Were
             they
             Infants
             to
             whom
             he
             saith
             ,
             
               Tel
               mee
               ,
               ye
               that
               desire
               to
               be
               under
               the
               law
               &c.
               
            
             So
             where
             he
             addeth
             
               He
               that
               is
               born
               after
               the
               flesh
               persequutes
               him
               ,
               that
               is
               born
               after
               the
               spirit
               ,
            
             doth
             he
             mean
             that
             Infants
             are
             persequuters
             ?
             Or
             is
             not
             his
             meaning
             plain
             ,
             that
             such
             as
             glory
             in
             the
             flesh
             ,
             and
             in
             circumcision
             and
             other
             fleshly
             prerogatives
             ,
             and
             so
             despise
             the
             free
             promise
             of
             grace
             in
             Christ
             ,
             and
             them
             that
             rest
             under
             it
             (
             as
             Ismael
             did
             both
             in
             truth
             of
             person
             ,
             and
             type
             of
             others
             )
             are
             these
             persequuters
             ,
             at
             all
             times
             ,
             to
             be
             cast
             out
             ,
             with
             Ismael
             ;
             
             as
             having
             no
             right
             to
             the
             inheritance
             of
             grace
             or
             glory
             .
             Are
             the
             Infants
             of
             beleevers
             to
             be
             cast
             out
             for
             their
             persequutions
             ?
             Out
             of
             what
             ,
             I
             marvail
             ,
             and
             for
             what
             persequutions
             ?
             These
             men
             in
             opening
             this
             Allegory
             ,
             or
             Parable
             verify
             that
             of
             the
             Wise-man
             ,
             
               As
               a
               thorn
               goeth
               up
               into
               the
               hand
               of
               a
               drunkard
               ,
            
             
             
               so
               is
               a
               Parable
               in
               the
               mouth
               of
               fooles
               .
            
          
           
             That
             
               the
               Covenant
               Gen.
            
             17.
             
               whereof
               circumcision
               was
               a
               sign
            
             ,
             
             
               was
               the
               same
               ,
               which
               we
               haue
               now
               in
               the
               Gospell
               ,
            
             we
             haue
             not
             
             onely
             said
             ,
             as
             they
             say
             we
             haue
             done
             ;
             but
             proved
             by
             so
             clear
             arguments
             ,
             as
             that
             ,
             had
             they
             onely
             set
             them
             down
             ,
             there
             had
             needed
             no
             further
             confirmation
             of
             them
             ,
             notwithstanding
             any
             thing
             that
             they
             could
             haue
             excepted
             ,
             But
             they
             haue
             cunningly
             passed
             them
             by
             in
             silence
             ,
             as
             if
             no
             such
             thing
             were
             in
             the
             book
             ;
             and
             doe
             onely
             repeat
             over
             ,
             and
             again
             ,
             the
             same
             things
             with
             great
             irksomnes
             ,
             specially
             to
             those
             ,
             that
             haue
             formerly
             confuted
             them
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               BVT
               they
               tell
               us
               ,
               that
            
             the
             Covenant
             under
             the
             Gospell
             is
             a
             new
             and
             better
             Covenant
             then
             the
             old
             ,
             &c.
             
          
        
         
           
             DEFENCE
             .
          
           
             WE
             grant
             it
             :
             but
             affirm
             withall
             ,
             that
             the
             Covenant
             with
             Abraham
             was
             not
             the
             Covenant
             of
             the
             law
             ,
             or
             old
             testament
             ,
             as
             they
             mean.
             
               The
               Covenant
               with
               Abraham
               was
            
             
             
               confirmed
               of
               God
               in
               Christ
               ,
               that
               the
               blessing
               of
               Abraham
               might
               come
               on
               the
               Gentiles
               thorow
               Iesus
               Christ.
            
             The
             Covenant
             of
             the
             Law
             ,
             or
             old
             Testament
             
               was
               400
               and
               thirty
               years
               after
               ,
               and
               was
               added
               for
               transgression
               til
               the
               seed
               should
               come
               ,
               to
               whom
               the
               promise
               was
               made
               :
            
             that
             is
             ,
             to
             detect
             and
             manifest
             mens
             sins
             ,
             and
             cursed
             state
             thereby
             ;
             that
             so
             they
             might
             fly
             the
             more
             earnestly
             to
             the
             promise
             of
             Christ
             (
             the
             blessed
             and
             blessing
             Seed
             )
             made
             formerly
             to
             Abraham
             .
             Neither
             do
             the
             Scripture
             in
             this
             matter
             ever
             oppose
             Abraham
             and
             Christ
             ;
             but
             Moses
             and
             Christ.
             
             
               The
               Law
               was
               given
               by
               Moses
               ;
               but
               grace
               and
               truth
               by
               Iesus
               Christ.
            
             So
             Hebr.
             10
             ,
             
               the
               Law
               of
               Moses
               ,
               and
               Covenant
               of
               the
               Son
               of
               God
               ,
            
             
             are
             opposed
             :
             and
             Moses
             made
             
               the
               Mediator
               of
               the
               old
               testament
               ,
               and
               Covenant
               ,
            
             established
             in
             
               the
               blood
               of
               bulls
               and
               goats
               :
            
             
             and
             
               Christ
               the
               mediator
               of
               the
               new
               by
               his
               own
               blood
               .
            
             And
             I
             would
             know
             of
             these
             men
             where
             the
             law
             is
             ever
             called
             the
             law
             of
             Abraham
             ,
             as
             it
             is
             every
             where
             ,
             
               the
               law
               of
               Moses
            
             :
             which
             law
             or
             
               old
               testament
            
             (
             opposed
             to
             the
             new
             )
             
               was
               written
               and
               engraven
               in
               Tables
               of
               stone
               ,
            
             and
             had
             therefore
             ,
             not
             Abraham
             ,
             
             but
             Moses
             the
             mediator
             of
             it
             .
          
           
             Lastly
             ,
             for
             the
             ceremoniall
             part
             of
             the
             Law
             ,
             old
             Testament
             ,
             or
             Covenant
             ,
             the
             Authour
             to
             the
             Hebrews
             makes
             it
             plain
             ,
             that
             it
             was
             
               received
               under
               the
               Leviticall
               Priesthood
            
             ,
             having
             a
             
             
               worldly
               sanctuary
               and
               ordinances
               ,
               and
               divers
               washings
               for
               the
               purifying
               of
               the
               flesh
               ,
            
             but
             not
             of
             the
             
               conscience
               from
               dead
               workes
            
             :
             whereas
             by
             the
             promise
             and
             
               Covenant
               to
               Abraham
               ,
               and
               his
               seed
               ,
            
             the
             
               blessing
               of
               justification
               came
            
             ,
             both
             upon
             the
             Iews
             in
             their
             
             time
             ,
             and
             Gentiles
             in
             theirs
             ,
             
               through
               Christ
               Iesus
            
             ,
             in
             whom
             it
             was
             confirmed
             .
          
           
             In
             adding
             ,
             that
             
               the
               Old
               taught
               that
               Christ
               was
               not
               come
               in
               the
               flesh
               ,
               nor
               into
               their
               hearts
               at
               their
               Circumcision
               :
            
             They
             make
             the
             Lords
             Covenant
             negatiue
             ,
             as
             teaching
             what
             is
             not
             ,
             and
             not
             what
             is
             .
             A
             Covenant
             is
             a
             promise
             upon
             condition
             ;
             and
             a
             Testament
             ,
             or
             Will
             ,
             that
             ,
             in
             which
             Legacies
             are
             given
             .
             But
             by
             this
             doctrine
             ,
             here
             should
             be
             nothing
             either
             given
             or
             promised
             .
             It
             is
             ,
             besides
             ,
             very
             ungodlily
             said
             ,
             that
             Abraham
             ,
             (
             in
             whom
             principally
             we
             are
             to
             consider
             both
             of
             the
             Covenant
             ,
             and
             seal
             thereof
             Circumcision
             )
             had
             not
             Christ
             in
             his
             heart
             ,
             when
             he
             was
             circumcised
             .
             Both
             Moses
             in
             Abrahams
             historie
             ,
             and
             the
             Apostles
             ,
             who
             well
             understood
             it
             ,
             affirm
             the
             contrary
             ,
             and
             that
             he
             was
             
               justified
               in
               uncircumcision
            
             ,
             by
             beleeving
             in
             Christ
             :
             In
             which
             respect
             he
             is
             called
             
               the
               father
               of
               them
               that
               beleev
               ,
            
             
             
               not
               onely
               circumcised
            
             ,
             but
             uncircumcised
             also
             .
             Haue
             his
             children
             that
             which
             he
             for
             substance
             had
             not
             ;
             even
             in
             that
             wherein
             he
             was
             their
             father
             ?
             This
             thing
             they
             grant
             in
             the
             very
             next
             page
             ;
             and
             that
             
               Abraham
               had
               the
               covenant
               of
               grace
               promised
               him
               ,
               by
               which
               promise
               he
               had
               salvation
               in
               the
               Messiah
               to
            
             
             
               come
               ▪
            
             and
             therein
             ,
             that
             
               the
               Covenant
            
             made
             with
             Abraham
             ,
             
             whereof
             Circumcision
             was
             a
             seal
             ,
             was
             the
             Covenant
             of
             the
             Gospell
             ,
             and
             the
             same
             with
             ours
             now
             .
             It
             is
             strange
             that
             these
             men
             ,
             who
             so
             magnifie
             Baptism
             ,
             as
             they
             will
             haue
             men
             made
             Christians
             by
             it
             ;
             should
             so
             vilifie
             Circumcision
             ,
             as
             to
             make
             it
             of
             right
             to
             appertain
             to
             godlesse
             and
             wicked
             men
             :
             for
             such
             were
             and
             are
             all
             ,
             at
             all
             times
             ,
             since
             Adam
             sinned
             ,
             that
             had
             ,
             and
             and
             haue
             not
             Christ
             in
             their
             hearts
             .
             Was
             it
             not
             an
             holy
             Ordinance
             of
             God
             ?
             and
             therfore
             not
             to
             be
             prostituted
             to
             the
             unholy
             ,
             and
             unpure
             ,
             as
             all
             unbeleevers
             ;
             that
             is
             ,
             all
             into
             whose
             
             hearts
             Christ
             is
             not
             come
             ,
             are
             :
             and
             unto
             whom
             nothing
             is
             
             pure
             or
             holy
             .
             Could
             it
             be
             to
             any
             a
             sign
             that
             
               God
               was
               their
               God
            
             ;
             a
             
               seal
               of
               the
               righteousnesse
               of
               faith
            
             ;
             a
             pledg
             of
             Gods
             protection
             ;
             and
             note
             of
             distinction
             between
             Gods
             people
             and
             others
             :
             And
             yet
             belong
             to
             such
             as
             were
             wholly
             without
             Christ
             ,
             and
             so
             without
             God
             in
             the
             world
             ?
             When
             any
             of
             the
             Heathens
             became
             Proselytes
             ,
             they
             chose
             
               God
               to
               be
               their
               God
               ,
               came
               to
               trust
            
             
             
               under
               the
               wings
               of
               the
               Lord
               God
               of
               Israel
               ,
               and
               separated
               themselvs
               from
            
             Idolaters
             
               to
               the
               Law
               of
               God
            
             :
             and
             of
             all
             this
             ,
             they
             made
             solemn
             profession
             by
             Circumcision
             :
             which
             they
             must
             either
             do
             
               without
               faith
            
             ,
             and
             so
             
               not
               please
               God
            
             therein
             (
             which
             is
             absurd
             
             to
             say
             they
             did
             ,
             which
             did
             it
             ,
             lawfully
             :
             )
             or
             else
             with
             faith
             ,
             by
             which
             Christ
             ,
             though
             not
             come
             in
             the
             flesh
             ▪
             was
             come
             into
             their
             hearts
             .
          
           
             Of
             the
             Ceremonies
             of
             Moses
             ,
             and
             so
             of
             Circumcision
             which
             
               Moses
               took
               of
               the
               fathers
            
             into
             the
             body
             of
             the
             Ceremoniall
             
             Law
             ;
             and
             of
             their
             divers
             considerations
             ,
             I
             haue
             elsewhere
             ;
             
             written
             at
             large
             ,
             and
             doe
             refer
             the
             Reader
             thither
             for
             satisfaction
             in
             that
             point
             .
          
           
             That
             none
             of
             the
             Church
             of
             Israel
             (
             called
             by
             them
             affectedly
             
               Abrahams
               seed
               in
               the
               flesh
               )
               had
               the
               Ordinances
               of
               the
               new
               Covenant
               ,
            
             is
             not
             true
             .
             They
             had
             
               Iohns
               Baptism
            
             ,
             which
             even
             now
             these
             men
             avowed
             as
             the
             
               Baptism
               of
               the
               new
               Testament
            
             ;
             and
             Christs
             also
             ,
             who
             
               baptized
               more
               Disciples
               then
               Iohn
            
             ;
             and
             with
             them
             ,
             the
             twelv
             had
             the
             Lords
             Supper
             also
             ,
             and
             all
             these
             ,
             whilst
             the
             Iewish
             Church
             and
             Ordinances
             stood
             in
             their
             full
             strength
             .
             It
             is
             true
             ,
             that
             Iohns
             was
             not
             in
             
               the
               Kingdom
               of
               God
            
             ,
             
             as
             Christ
             speaks
             ,
             Math.
             11
             ,
             that
             in
             the
             state
             of
             the
             Church
             and
             Ordinances
             dispensed
             under
             Christ
             glorified
             :
             Otherwise
             ,
             the
             Iews
             had
             the
             
               Kingdom
               of
               heaven
            
             ,
             which
             else
             could
             no●
             haue
             
               been
               taken
               from
               them
               and
               given
               to
               others
               :
            
             neither
             could
             
             Christ
             haue
             been
             ,
             as
             he
             was
             ,
             
               the
               King
               of
               Sion
            
             .
             So
             the
             Patriarks
             
               received
               not
               the
               promise
            
             ,
             that
             is
             ,
             Christ
             come
             in
             the
             flesh
             ;
             
             to
             which
             purpose
             the
             Apostle
             saith
             ,
             
               Before
               faith
               came
            
             ,
             &c.
             
             Shall
             we
             therfore
             say
             ,
             that
             before
             Christs
             comming
             in
             the
             flesh
             none
             had
             true
             faith
             to
             salvation
             ;
             or
             that
             true
             beleevers
             received
             not
             Christ
             ,
             though
             to
             come
             ,
             as
             we
             now
             receiv
             Christ
             come
             in
             the
             flesh
             ?
             They
             ,
             Christ
             promised
             and
             prefigured
             ,
             by
             the
             Word
             and
             Ordinances
             then
             :
             we
             ,
             Christ
             manifested
             and
             remembred
             by
             the
             Word
             and
             Ordinances
             now
             ;
             properly
             called
             the
             New
             
             Testament
             ,
             as
             founded
             in
             the
             actuall
             
               death
               of
               the
               Testator
            
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               HEre
               follows
               an
               exception
               against
               me
               in
               particular
               :
               which
               is
               ,
               that
               by
               the
            
             old
             Covenant
             
               mentioned
               Ier.
               31
               ,
               &
               Hebr.
               S
               ▪
               is
            
             not
             meant
             ,
             
               as
               I
               affirm
            
             ,
             that
             which
             was
             made
             on
             mount
             Sinai
             ,
             Exod.
             19
             ,
             but
             the
             Covenant
             mentioned
             ,
             Exod.
             3.
             v.
             6
             ,
             
               &c.
               
               Their
               reason
               is
               ,
               for
               that
            
             God
             made
             that
             Covenant
             with
             them
             ,
             when
             hee
             took
             them
             by
             the
             hand
             to
             bring
             them
             out
             of
             Aegipt
             ,
             
               which
               is
               mentioned
               Exod.
               3
               ,
               and
               not
               Exod.
               19.
               
            
             For
             then
             ,
             
               say
               they
            
             ,
             did
             God
             appear
             to
             Moses
             ,
             and
             commanded
             him
             to
             take
             them
             by
             the
             hand
             ,
             and
             lead
             them
             out
             of
             Aegipt
             ,
             where
             the
             Covenant
             is
             mentioned
             ,
             I
             am
             the
             God
             of
             thy
             fathers
             ,
             Abraham
             ,
             &c.
             
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             ,
             to
             let
             passe
             ,
             that
             though
             they
             bid
             ,
             
               mark
               the
               words
            
             ,
             yet
             they
             cite
             them
             not
             :
             I
             answer
             ,
             that
             these
             words
             ,
             
               in
               that
               day
            
             ,
             as
             the
             Text
             hath
             it
             ,
             cannot
             be
             restrained
             to
             that
             particular
             day
             when
             God
             appeared
             to
             Moses
             ;
             seeing
             the
             Lord
             did
             not
             that
             particular
             day
             take
             them
             by
             the
             hand
             to
             bring
             them
             out
             ,
             but
             divers
             daies
             after
             ,
             as
             is
             expresly
             affirmed
             ,
             ch
             .
             12.
             51
             ,
             Psal.
             77.
             12
             ,
             &
             105
             ,
             27.
             43.
             
             By
             
               that
               day
            
             therfore
             is
             not
             meant
             ,
             any
             particular
             day
             ,
             but
             indefinitely
             the
             time
             of
             their
             transporting
             
             out
             of
             Aegipt
             into
             Canaan
             :
             as
             ,
             elsewhere
             ,
             by
             
               the
               day
               of
               their
            
             
             birth
             ,
             is
             meant
             the
             whole
             time
             of
             their
             fore-going
             misery
             .
             So
             ,
             many
             hundred
             times
             ,
             in
             the
             Scriptures
             ,
             by
             
               the
               day
            
             ,
             or
             
               that
               day
            
             ,
             is
             meant
             indefinitely
             the
             time
             in
             which
             a
             thing
             happeneth
             ,
             or
             is
             done
             .
             Besides
             ,
             where
             the
             Prophet
             speaks
             of
             
               the
               day
               in
               which
               God
               took
               them
               by
               the
               hand
            
             ;
             they
             speak
             of
             
               the
               day
               in
               which
               God
               appeared
               unto
               Moses
               ,
               and
               commanded
               him
               to
               take
               them
               by
               the
               hand
            
             ;
             which
             was
             ,
             whilst
             he
             was
             
               in
               the
               land
               of
               Midian
            
             .
             God
             indeed
             then
             shewed
             his
             will
             to
             Moses
             ,
             but
             stretched
             not
             
               out
               his
               hand
            
             for
             their
             deliverance
             ,
             till
             many
             daies
             after
             .
          
           
             They
             say
             further
             ,
             that
             Exod.
             3
             ,
             
               the
               Covenant
               is
               mentioned
               ,
               I
               am
               the
               God
               thy
               father
               Abraham
            
             &c.
             
             But
             is
             every
             mentioning
             of
             a
             Covenant
             ,
             the
             making
             of
             it
             ?
             And
             did
             God
             make
             a
             Covenant
             with
             ,
             and
             become
             the
             God
             of
             
               Abraham
               ,
               Isaak
            
             ,
             and
             Iakob
             ,
             at
             that
             time
             ?
             That
             is
             ,
             when
             they
             were
             now
             dead
             divers
             hundred
             years
             before
             .
             What
             can
             be
             more
             plain
             ,
             then
             that
             the
             Lord
             doth
             not
             there
             make
             a
             new
             :
             but
             remembers
             the
             old
             Covenant
             made
             before
             with
             Abraham
             ,
             &c.
             of
             which
             the
             bringing
             his
             posterity
             out
             of
             Aegipt
             into
             the
             
               promised
               land
            
             ,
             
             was
             an
             appurtenance
             ?
             God
             promised
             to
             be
             
               Abrahams
               God
            
             ,
             and
             the
             
               God
               of
               his
               Seed
            
             ,
             that
             is
             ,
             all-sufficient
             for
             the
             good
             things
             ,
             not
             onely
             of
             this
             world
             ,
             but
             also
             of
             the
             world
             to
             come
             ,
             as
             Christ
             expounds
             his
             fathers
             words
             ,
             Math.
             22.
             32.
             33
             ,
             and
             so
             gaue
             them
             accordingly
             the
             land
             of
             Canaan
             ,
             as
             a
             store-house
             of
             earthly
             good
             things
             ;
             and
             figure
             of
             heavenly
             .
             These
             men
             therfore
             ,
             in
             this
             place
             ,
             unskilfully
             transform
             the
             fulfilling
             of
             an
             old
             promise
             into
             the
             making
             of
             a
             new
             .
             Which
             they
             also
             confesse
             ,
             in
             effect
             ,
             in
             the
             very
             same
             place
             ,
             in
             saying
             ,
             that
             
               the
               promise
            
             (
             that
             is
             ,
             the
             Covenant
             on
             Gods
             part
             )
             
               was
               made
               to
               Abraham
               ,
               Gen.
            
             17.
             
          
           
             The
             word
             everlasting
             Gen.
             17.
             
             I
             urge
             not
             further
             to
             proue
             the
             Covenant
             with
             Abraham
             perpetuall
             ;
             then
             as
             the
             nature
             of
             the
             same
             Covenant
             carries
             it
             .
             It
             was
             that
             by
             which
             God
             became
             Abrahams
             God
             ;
             and
             more
             he
             is
             ,
             or
             can
             be
             to
             none
             :
             and
             that
             which
             Christ
             himselfe
             extends
             to
             the
             very
             resurection
             of
             
             the
             bodies
             of
             Abraham
             &c.
             whos
             's
             God
             the
             Lord
             was
             ,
             and
             is
             .
          
           
           
             Two
             reasons
             I
             will
             annex
             to
             justifie
             mine
             exposition
             of
             the
             Prophet
             Ieremy
             ,
             and
             Apostle
             after
             him
             ;
             and
             to
             proue
             that
             
               by
               the
               old
               Covenant
            
             ,
             they
             meant
             the
             Covenant
             of
             the
             Law
             given
             on
             
               mount
               Syna
            
             .
             The
             former
             from
             the
             opposition
             ,
             between
             the
             old
             and
             new
             Covenant
             ,
             expresly
             made
             in
             the
             generall
             ;
             and
             particularly
             insinuated
             in
             these
             words
             ,
             
               I
               will
               write
               my
               Law
               in
            
             
             
               their
               hearts
               ,
               and
               will
               forgiue
               their
               iniquity
               ,
               and
               remember
               their
               sins
               no
               more
               :
            
             which
             was
             ,
             
               not
               according
               to
            
             ,
             but
             most
             unlike
             to
             the
             old
             Covenant
             ,
             or
             Law
             given
             on
             mount
             Syna
             ,
             
               written
               in
               Tables
               of
               stone
            
             ,
             and
             by
             which
             sin
             ,
             and
             transgression
             was
             not
             forgiven
             ,
             
             but
             quickned
             and
             encreased
             .
             A
             second
             reason
             is
             ,
             for
             that
             the
             old
             ,
             and
             
               first
               Covenant
            
             (
             opposed
             to
             that
             in
             Christ
             )
             
               had
               ordinances
               of
               divine
               worship
               ;
               and
               a
               worldly
               Sanctuary
               ,
               or
               Tabernacle
               ,
               wherein
               was
               the
               Table
               ,
               and
               Candlestick
               ,
            
             &c.
             which
             no
             man
             that
             beleevs
             the
             Bible
             ,
             can
             make
             doubt
             to
             be
             meant
             of
             the
             Law
             ,
             and
             Covenant
             given
             on
             mount
             Syna
             ▪
             to
             and
             by
             Moses
             .
             By
             the
             old
             Covenant
             is
             meant
             ,
             that
             of
             the
             Law
             by
             Moses
             on
             mount
             Sina
             ,
             unto
             which
             the
             other
             is
             opposed
             .
          
           
             Their
             exception
             ,
             that
             
               Abrahams
               children
               of
            
             8
             ▪
             
               daies
               old
               could
            
             
             
               make
               no
               covenant
               ,
               nor
               agreement
               ,
            
             is
             too
             childish
             to
             exclude
             them
             from
             it
             :
             and
             that
             ,
             by
             which
             they
             should
             haue
             been
             in
             no
             covenant
             at
             all
             with
             the
             Lord
             ,
             nor
             hee
             with
             them
             ;
             new
             ,
             nor
             old
             ;
             Legall
             ,
             nor
             Evangelicall
             :
             for
             they
             could
             make
             none
             .
             It
             is
             not
             required
             ,
             that
             every
             one
             comprehended
             in
             a
             Covenant
             ,
             should
             actually
             stipulate
             ,
             or
             promise
             .
             Witnesse
             the
             
               Covenant
               with
               Noah
            
             ,
             in
             which
             ,
             both
             all
             
               his
               seed
            
             ,
             and
             
               every
               living
            
             
             creature
             ,
             both
             
               foule
               and
               cattell
            
             ,
             were
             included
             .
             It
             was
             therefore
             sufficient
             to
             bring
             Abrahams
             seed
             into
             the
             Lords
             Covenant
             ,
             that
             God
             in
             grace
             made
             ,
             and
             Abraham
             by
             faith
             received
             ,
             the
             promise
             that
             he
             would
             be
             his
             God
             and
             theirs
             .
          
           
             That
             
               every
               faithfull
               man
               and
               his
               seed
               ,
               is
            
             (
             as
             )
             Abraham
             
             
               and
               his
               seed
            
             ,
             the
             Scripture
             proue
             ,
             in
             teaching
             ,
             that
             every
             
               beleever
               is
               of
               the
               faith
               of
               Abraham
               ,
               and
               walks
               in
               his
               steps
               .
            
             For
             if
             Abraham
             did
             by
             faith
             receiv
             the
             promise
             ,
             that
             
               God
               would
               be
               his
               God
               ,
               and
               the
               God
               of
               his
               seed
               ,
            
             without
             which
             ,
             no
             promise
             had
             belonged
             unto
             them
             :
             then
             ,
             where
             the
             same
             faith
             is
             for
             
             substance
             ,
             there
             is
             the
             same
             promise
             for
             substance
             to
             every
             beleever
             ;
             though
             a
             son
             of
             Abraham
             as
             following
             his
             example
             ▪
             yet
             as
             Abraham
             himselfe
             in
             beleeving
             as
             hee
             did
             .
             And
             this
             is
             most
             manifest
             ,
             in
             that
             by
             this
             very
             covenant
             God
             was
             not
             onely
             the
             God
             of
             Abraham
             ,
             and
             his
             seed
             Isaak
             ;
             but
             of
             Isaak
             ,
             and
             his
             seed
             Iakob
             ;
             and
             of
             Iakob
             ,
             and
             his
             seed
             
               the
               Patriarks
            
             ,
             and
             so
             successiuely
             :
             not
             by
             
               fleshly
               descent
            
             of
             the
             children
             from
             their
             parents
             (
             as
             they
             absurdly
             cavill
             )
             but
             by
             spirituall
             and
             divine
             promise
             of
             grace
             :
             which
             they
             ungraciously
             despise
             for
             their
             children
             ,
             because
             they
             cannot
             be
             doing
             something
             to
             God
             again
             ▪
             by
             their
             free-will
             ,
             to
             require
             him
             withall
             .
          
           
             Next
             comes
             to
             be
             examined
             that
             notable
             place
             ,
             Rom.
             4.
             11.
             
             
               Abraham
               received
               the
               sign
               of
               Circumcision
               ,
               the
               seal
               of
               the
               righteousnesse
               of
               the
               faith
            
             which
             he
             had
             
               being
               uncircumcised
               ,
               that
               he
               might
               be
               the
               father
               of
               all
               that
               beleev
               ▪
               though
               uncircumcised
               ,
               that
               righteousnesse
               might
               be
               imputed
               to
               them
               also
               .
            
          
        
         
           
             ADVERSARIES
             .
          
           
             
               THeir
               evasion
               is
               ,
               that
               by
            
             faith
             
               here
               ,
               is
            
             not
             meant
             faith
             in
             the
             Messiah
             ,
             by
             which
             he
             was
             ,
             and
             we
             are
             justified
             :
             
               but
               ,
               say
               they
            
             ,
             Circumcision
             sealed
             up
             Abrahams
             fatherhood
             of
             the
             faithfull
             ;
             
               that
               is
            
             ,
             was
             a
             seal
             of
             his
             faith
             in
             beleeving
             God
             ,
             that
             he
             should
             be
             the
             father
             of
             many
             Nations
             .
          
        
         
           
             DEFENCE
             .
          
           
             AND
             this
             faith
             ,
             say
             we
             ,
             was
             the
             faith
             of
             the
             Gospell
             ,
             and
             faith
             in
             the
             Messiah
             ,
             which
             the
             Apostle
             expresly
             saith
             ,
             
               was
               imputed
               to
               him
               for
               righteousnesse
               ,
            
             and
             by
             which
             he
             was
             justified
             ;
             as
             is
             plain
             ,
             from
             v.
             17
             ,
             
               I
               haue
               made
               thee
               a
               father
               of
               many
               Nations
               ,
            
             compared
             with
             v.
             22
             ,
             where
             he
             infers
             therupon
             ,
             even
             upon
             that
             faith
             ,
             
               And
               therfore
               it
               was
               imputed
               to
               him
               for
               righteousnesse
               :
            
             Which
             also
             ,
             that
             it
             was
             the
             same
             in
             substance
             with
             ours
             now
             ,
             the
             words
             following
             manifest
             .
             
               Now
               it
               was
               not
               written
               for
               his
               sake
               alone
               ,
               that
               it
               was
               imputed
               to
               him
               ;
               but
               to
               us
               also
               ,
               to
               whom
               it
               shall
               be
               imputed
               ,
               if
               we
               beleev
               in
               him
               that
               raised
               up
               Iesus
               our
               Lord
               from
               the
               dead
               ,
               who
               was
               delivered
               for
               our
               sins
               &c.
            
             v.
             23.
             24.
             25.
             
          
           
           
             This
             will
             yet
             the
             more
             clearly
             appear
             ,
             if
             we
             consider
             what
             is
             meant
             by
             these
             promises
             ,
             
               I
               haue
               made
               thee
               a
               father
               of
               many
               Nations
               ,
               and
               so
               shall
               thy
               seed
               be
               ,
            
             recited
             by
             the
             Apostle
             for
             the
             purpose
             in
             hand
             :
             In
             these
             words
             ,
             
               I
               haue
               made
               thee
               a
               father
               of
               many
               Nations
               ,
            
             he
             opposeth
             many
             Nations
             to
             that
             one
             Nation
             of
             the
             Iews
             .
             Of
             these
             many
             Nations
             ,
             hee
             was
             
               the
               father
            
             ,
             even
             
               of
               all
               that
               beleev
            
             ,
             though
             uncircumcised
             ,
             v.
             11.
             
             And
             how
             a
             father
             ?
             By
             way
             of
             example
             ,
             that
             ,
             as
             hee
             was
             justified
             by
             faith
             in
             the
             promise
             of
             God
             ,
             and
             of
             the
             promised
             seed
             Christ
             ,
             even
             when
             he
             was
             uncircumcised
             :
             So
             they
             ,
             beleeving
             the
             same
             promise
             of
             God
             in
             Christ
             ,
             now
             come
             of
             him
             ,
             though
             uncircumcised
             ,
             should
             in
             like
             manner
             ,
             be
             justified
             as
             he
             was
             .
             Which
             is
             yet
             further
             confirmed
             ,
             where
             it
             is
             said
             ,
             that
             
               he
               is
               the
               father
               of
               all
               them
               ,
               though
               not
               of
               the
               circumcision
               ,
               that
               walk
               in
               the
               steps
               of
               the
               faith
               of
               Abraham
               ,
               which
               he
               had
               yet
               being
               uncircumcised
               .
            
             Whence
             I
             gather
             ,
             that
             if
             we
             be
             justified
             by
             the
             same
             faith
             that
             Abraham
             was
             justified
             by
             ,
             and
             that
             he
             was
             justified
             by
             faith
             in
             that
             promise
             ▪
             that
             then
             that
             promise
             was
             made
             of
             ,
             and
             in
             the
             Messiah
             Christ
             ,
             the
             blessed
             and
             blessing
             Seed
             :
             as
             it
             is
             said
             :
             
               So
               shall
               thy
               seed
               be
               :
               and
               Abraham
               beleeved
               ,
               and
            
             
             
               he
               counted
               it
               to
               him
               for
               righteousnesse
               :
            
             And
             again
             ,
             
               In
               thee
               shall
               all
               Nations
            
             ,
             or
             families
             
               of
               the
               earth
               be
               blessed
            
             .
             Now
             of
             this
             faith
             the
             Apostle
             here
             speaks
             ,
             and
             of
             it
             he
             testifies
             circumcision
             to
             haue
             been
             
               a
               seal
               to
               Abraham
            
             .
             It
             cannot
             be
             denyed
             ,
             but
             that
             the
             Apostle
             in
             this
             whole
             discourse
             ,
             speaks
             of
             
               faith
               to
               justification
            
             ;
             proving
             partly
             ,
             by
             the
             example
             of
             Abraham
             ,
             and
             partly
             by
             the
             testimony
             of
             David
             ,
             that
             we
             are
             
               justified
               by
               the
               faith
               of
               Christ
               ,
            
             and
             
               not
               by
               the
               works
               of
               the
               Law.
            
             And
             to
             what
             end
             ,
             or
             with
             what
             order
             should
             hee
             thrust
             in
             an
             impertinent
             discourse
             of
             any
             other
             faith
             ?
             To
             affirm
             this
             ,
             is
             no
             better
             then
             to
             defame
             the
             Holy
             Ghost
             with
             equivocating
             .
             Or
             to
             what
             purpose
             should
             he
             mention
             the
             
               sign
               of
               Circumcision
            
             ,
             as
             a
             
               seal
               of
               faith
            
             ,
             if
             not
             of
             that
             faith
             ,
             of
             which
             he
             treats
             ?
             For
             wheras
             it
             might
             be
             objected
             ,
             that
             
               if
               Abraham
               were
               justified
               by
               beleeving
               before
               he
               was
               circumcised
               ,
            
             as
             is
             said
             ,
             v.
             3.
             9.
             10
             ,
             then
             what
             needed
             hee
             after
             to
             haue
             been
             circumcised
             ?
             The
             Apostle
             answers
             ,
             v.
             11
             ,
             
             that
             hee
             
               received
               the
               sign
               of
               circumcision
            
             ,
             as
             
               a
               seal
               of
               the
               righteousnesse
               of
               faith
               vvhich
               he
               had
               yet
               being
               uncircumcised
               ,
            
             which
             faith
             v.
             9
             ,
             
               vvas
               reckoned
               to
               him
               for
               righteousnesse
               :
            
             that
             by
             it
             the
             covenant
             of
             grace
             between
             God
             &
             him
             might
             be
             confirmed
             ,
             as
             covenants
             among
             men
             formerly
             agreed
             upon
             are
             ,
             by
             the
             seals
             thereunto
             annexed
             .
          
           
             Lastly
             ,
             who
             endued
             with
             common
             sense
             ,
             and
             modesty
             can
             deny
             ,
             that
             by
             the
             
               righteousnesse
               of
               faith
            
             ,
             wherof
             Circumcision
             was
             a
             seal
             ,
             is
             meant
             the
             righteousnes
             which
             is
             by
             faith
             ,
             as
             v.
             3
             ,
             
               Abraham
               beleeved
               God
               ,
               and
               it
               vvas
               imputed
               to
               him
               for
               righteousnesse
               ,
            
             and
             v.
             9
             ,
             
               faith
               vvas
               reckoned
               to
               Abraham
               for
               righteousnesse
               :
            
             which
             righteousnesse
             of
             faith
             ,
             in
             this
             whole
             discourse
             ,
             he
             opposeth
             to
             the
             righteousnesse
             of
             works
             by
             the
             Law
             ,
             as
             is
             expresly
             to
             be
             seen
             ,
             v.
             3.
             14.
             15.
             16.
             
          
           
             But
             now
             what
             say
             our
             Adversaries
             to
             these
             things
             ?
             as
             men
             in
             a
             maze
             ,
             and
             not
             knowing
             how
             to
             finde
             the
             way
             out
             ,
             goe
             sometimes
             backward
             ,
             sometimes
             forward
             ,
             and
             sometimes
             leap
             unorderly
             from
             one
             place
             to
             another
             :
             so
             doe
             they
             in
             expounding
             this
             Scripture
             .
             In
             their
             out-leaps
             about
             
               Abrahams
               fleshly
               children
            
             ,
             I
             shall
             not
             need
             heere
             to
             follow
             them
             .
             Where
             ,
             after
             ,
             they
             say
             ,
             that
             
               Circumcision
               was
               a
               seal
               of
               Abrahams
               faith
               in
               beleeving
               God
               that
               he
               should
               be
               the
               father
               of
               many
               Nations
               ,
            
             and
             
               that
               this
               was
               imputed
               to
               him
               for
               righteousnesse
            
             ;
             they
             say
             as
             much
             as
             we
             
             do
             ,
             or
             desire
             they
             should
             .
             But
             where
             they
             say
             ,
             in
             the
             very
             same
             place
             ,
             that
             hee
             
               received
               not
               circumcision
               to
               seal
               up
               his
               faith
               in
               the
               Messiah
               ,
            
             they
             goe
             backward
             most
             dangerously
             ,
             to
             bring
             in
             a
             faith
             to
             justification
             ,
             imputed
             for
             righteousnesse
             ,
             which
             yet
             is
             not
             in
             the
             Messiah
             .
             Was
             righteousnesse
             ever
             ,
             or
             is
             it
             imputed
             to
             any
             for
             justification
             ,
             but
             by
             faith
             in
             Christ
             ,
             then
             promised
             ,
             now
             exhibited
             ?
             The
             reason
             insinuated
             by
             them
             is
             a
             pleasant
             one
             ;
             namely
             ,
             for
             that
             
               Abraham
               had
               faith
               in
               the
               Messiah
            
             24
             
               years
               before
               he
               was
               circumcised
            
             .
             Whereas
             on
             the
             contrary
             ,
             it
             could
             not
             haue
             been
             a
             seal
             of
             such
             faith
             ,
             except
             hee
             had
             had
             the
             faith
             before
             ,
             whether
             longer
             or
             lesser
             time
             ,
             it
             matters
             not
             ,
             but
             is
             ,
             as
             it
             pleaseth
             him
             who
             bestow●th
             both
             the
             one
             and
             other
             .
             Signes
             and
             Seals
             are
             not
             to
             be
             set
             to
             blankes
             ,
             neither
             
             doe
             they
             make
             things
             that
             were
             not
             before
             ,
             to
             be
             ?
             but
             serv
             onely
             to
             confirm
             things
             that
             are
             .
          
           
             These
             things
             thus
             cleared
             ,
             the
             Reader
             must
             be
             requested
             ,
             not
             to
             measure
             our
             arguments
             from
             Abraham
             and
             Isaaks
             circumcision
             ,
             to
             the
             Baptism
             of
             Infants
             ,
             by
             the
             crooked
             line
             which
             these
             men
             draw
             between
             them
             :
             but
             by
             the
             right
             rule
             of
             sound
             reason
             ,
             applyed
             as
             followeth
             in
             three
             particulars
             .
          
           
             First
             ,
             that
             the
             Covenant
             unto
             which
             Circumcision
             was
             annexed
             ,
             was
             the
             Covenant
             of
             the
             Gospell
             ,
             and
             not
             of
             the
             Law
             and
             old
             Testement
             ,
             as
             they
             take
             it
             .
             For
             then
             it
             could
             not
             haue
             been
             to
             
               Abraham
               the
               seal
               of
               the
               righteousnesse
               of
               faith
               ,
            
             any
             way
             :
             but
             of
             unrighteousnesse
             and
             condemnation
             every
             way
             :
             for
             righteousnes
             is
             not
             by
             the
             
               Law
               ,
               which
               worketh
               wrath
            
             ,
             
             
               and
               by
               which
               sin
               revives
               ,
               and
               becomes
               exceeding
               sinfull
               .
            
             And
             surely
             it
             is
             more
             then
             strange
             ,
             that
             any
             beleeving
             the
             Scriptures
             ,
             should
             beleev
             that
             the
             Lords
             Covenant
             made
             with
             Abraham
             ,
             and
             so
             with
             Israel
             in
             him
             ,
             by
             which
             he
             
               took
               them
               to
            
             
             
               be
               his
               peculiar
               people
               ,
               from
               among
               all
               other
               peoples
               ,
               because
               hee
               loved
               their
               father
               and
               them
            
             ;
             by
             which
             they
             were
             
               a
               blessed
               Nation
            
             ,
             having
             
               Iehovah
               for
               their
               God
            
             ;
             in
             
               remembring
               of
               which
               covenant
            
             
             
               with
               Abraham
            
             &c.
             he
             so
             often
             shewed
             them
             mercy
             ,
             and
             did
             them
             good
             ;
             and
             in
             time
             ,
             gaue
             his
             Son
             Christ
             
               to
               saue
               them
               from
               their
               enemies
               :
            
             and
             lastly
             ,
             by
             which
             Covenant
             they
             
             shall
             again
             be
             
               called
               when
               the
               fulnesse
               of
               the
               Gentiles
               is
               come
               in
               :
               and
               so
               all
               Israel
               shall
               be
               saved
               ,
               as
               it
               is
               written
               ,
               There
               shall
               come
               out
               of
               Syon
               a
               Deliverer
               ,
               and
               shall
               turn
               away
               ungodlinesse
               from
               Iakob
               .
               For
               this
               is
               my
               Covenant
               unto
               them
               when
               I
               shall
               take
               away
               their
               sins
               .
               As
               concerning
               the
               Gospell
               they
               are
               enemies
               for
               the
               (
               Gentiles
               )
               sake
               :
               but
               as
               concerning
               the
               election
               ,
               they
               are
               beloved
               for
               the
               fathers
               sake
               :
               for
               the
               gifts
               and
               calling
               of
               God
               are
               without
               repentance
               :
            
             that
             this
             covenant
             of
             loue
             and
             mercy
             ,
             making
             them
             blessed
             which
             are
             taken
             into
             it
             ,
             and
             procuring
             the
             giving
             of
             Christ
             ,
             and
             of
             
             salvation
             ,
             should
             be
             the
             covenant
             of
             the
             old
             Testament
             and
             Law
             :
             Of
             the
             Law
             ,
             I
             say
             ,
             and
             old
             Testament
             ,
             which
             
               is
               the
               ministery
               of
               death
               ;
               the
               letter
               that
               killeth
               :
               which
               worketh
               wrath
               ,
            
             
             
               was
               added
               for
               transgression
            
             ;
             by
             which
             
               sin
               reviveth
            
             ,
             and
             
               all
               die
            
             ,
             
             
               and
               are
               accursed
            
             .
             What
             is
             this
             else
             but
             to
             bring
             the
             currant
             of
             gracious
             mercy
             ,
             into
             a
             channell
             of
             severe
             justice
             ,
             and
             to
             curse
             where
             God
             blesseth
             ,
             as
             Balaam
             purposed
             to
             haue
             done
             ?
          
           
             Secondly
             ,
             we
             conclude
             hence
             ,
             that
             the
             Church
             of
             the
             Iews
             ,
             and
             Church
             now
             is
             one
             in
             substance
             ,
             though
             diversly
             
             ordered
             :
             one
             Uineyard
             (
             in
             which
             there
             are
             both
             grown
             trees
             ,
             and
             yong
             plants
             ;
             )
             one
             Kingdom
             which
             
               was
               taken
               from
            
             them
             ,
             and
             given
             to
             us
             ;
             the
             branches
             of
             one
             
               oliue
               tree
               ,
               holy
            
             in
             the
             same
             
               holy
               root
               Abraham
               ,
               from
               which
            
             most
             of
             them
             were
             
               broken
               off
               for
               unbelief
            
             ,
             and
             we
             
               by
               faith
               planted
               in
               their
               place
               ;
               one
               body
               ,
            
             
             and
             therefore
             having
             Infants
             in
             it
             now
             ,
             as
             then
             ,
             and
             the
             same
             therefore
             to
             be
             baptized
             (
             there
             being
             also
             
               one
               Baptism
            
             ,
             as
             one
             
             body
             )
             as
             they
             were
             circumcised
             of
             old
             :
             Baptism
             (
             as
             elsewhere
             I
             haue
             proved
             at
             large
             ,
             to
             their
             silencing
             in
             that
             point
             )
             comming
             in
             the
             place
             of
             Circumcision
             .
          
           
             Thirdly
             ,
             that
             all
             their
             disputes
             against
             Infants
             Baptism
             ,
             because
             they
             cannot
             manifest
             faith
             and
             repentance
             ,
             are
             but
             the
             same
             quarrels
             which
             might
             haue
             been
             picked
             of
             old
             against
             Infants
             Circumcision
             .
          
           
             That
             there
             was
             something
             in
             
               Abrahams
               circumcision
            
             extraordinary
             ,
             is
             true
             :
             for
             he
             first
             received
             it
             for
             his
             posterity
             ;
             and
             for
             the
             Proselytes
             with
             them
             ,
             which
             joyned
             themselvs
             to
             the
             Lord
             :
             so
             was
             there
             also
             in
             his
             faith
             ,
             as
             he
             was
             
               the
               father
            
             (
             by
             example
             )
             to
             all
             that
             should
             beleev
             after
             him
             .
          
           
             Their
             prophane
             assertion
             ,
             that
             
               faith
               was
               required
               of
               none
            
             (
             to
             
             wit
             men
             of
             years
             )
             
               for
               circumcision
            
             ,
             I
             haue
             formerly
             disproved
             .
             How
             can
             it
             come
             into
             the
             hearts
             of
             reasonable
             men
             ,
             that
             the
             Lord
             in
             whose
             eies
             
               the
               prayers
               ,
               sacrifices
            
             ,
             and
             all
             other
             services
             of
             ungodly
             men
             were
             so
             abominable
             ,
             should
             like
             of
             their
             circumcision
             ?
          
           
             Lastly
             ,
             for
             
               Abrahams
               children
               of
               the
               flesh
            
             (
             according
             to
             their
             misunderstanding
             of
             them
             )
             they
             were
             
               by
               nature
               children
               of
               wrath
               as
               well
               as
               others
               ,
            
             and
             had
             thereby
             no
             more
             right
             to
             circumsion
             ,
             then
             the
             Infants
             of
             Sodom
             .
             It
             was
             of
             grace
             ,
             and
             
             not
             of
             nature
             ,
             that
             they
             were
             within
             Gods
             Covenant
             .
             Of
             Gal.
             3.
             and
             Rom.
             9.
             we
             haue
             spoken
             at
             large
             formerly
             ,
             and
             of
             their
             misconstructions
             of
             the
             Apostles
             meaning
             .
          
           
             Lastly
             ,
             we
             neither
             run
             ,
             as
             they
             say
             ,
             nor
             goe
             
               to
               the
               old
               Testament
            
             ,
             
             
               Law
               ,
               or
               Moses
               for
               the
               baptizing
               of
               Infants
            
             ;
             but
             to
             the
             Covenant
             of
             the
             Gospell
             solemnly
             made
             with
             our
             father
             Abraham
             long
             before
             the
             Law
             was
             given
             ,
             the
             old
             Testament
             established
             ,
             or
             Moses
             born
             .
          
           
             Their
             discourse
             about
             Rome
             is
             vain
             ,
             except
             they
             can
             proue
             that
             the
             outward
             baptism
             there
             administred
             (
             though
             unlawfully
             )
             is
             not
             to
             be
             reteyned
             by
             such
             ,
             as
             unto
             whom
             the
             Lord
             afterward
             vouchsafeth
             the
             inward
             baptism
             of
             his
             spirit
             ;
             and
             so
             answer
             our
             Reasons
             to
             the
             contrary
             ,
             which
             they
             haue
             ,
             and
             haue
             had
             so
             long
             time
             in
             their
             hands
             .
          
           
             These
             things
             thus
             cleared
             ,
             it
             remaines
             we
             come
             in
             the
             next
             &
             last
             place
             to
             examine
             their
             defence
             of
             that
             their
             own
             unhallowed
             baptism
             in
             use
             amongst
             them
             :
             formerly
             proved
             by
             me
             a
             mere
             nullity
             by
             their
             grounds
             ,
             and
             practise
             set
             together
             .
             Their
             ground
             is
             ,
             that
             
               baptism
               unlawfully
               ministred
               is
               no
               baptism
               ,
            
             their
             practise
             ,
             that
             
               he
               who
               ministring
               his
               gift
            
             (
             poorely
             as
             their
             manner
             is
             )
             
               doth
               convert
            
             (
             in
             truth
             pervert
             )
             
               another
               :
               may
               also
               baptize
               him
               without
               any
               speciall
               calling
               .
            
          
           
             For
             foundation
             of
             my
             proofs
             I
             laid
             down
             these
             two
             Rules
             .
             1.
             
             
               There
               is
               no
               lawfull
               baptism
               ,
               but
               by
               him
               that
               hath
               a
               lawfull
               calling
               to
               baptize
               .
            
             1.
             
             Thess.
             4.
             11.
             
             Heb.
             5.
             4.
             5.
             
             And
             unto
             this
             they
             assent
             .
             2.
             
             
               Onely
               he
               hath
               a
               lawfull
               ordinary
               calling
               to
               baptize
               (
               and
               extraordinary
               they
               challeng
               not
               )
               who
               is
               called
               therto
               by
               the
               Church
               .
            
             This
             their
             first
             rebaptizer
             Mr.
             Smith
             had
             not
             ,
             neyther
             haue
             they
             ,
             that
             now
             administer
             baptism
             amongst
             them
             ;
             neither
             doe
             they
             account
             ,
             that
             more
             is
             requisite
             for
             power
             ,
             and
             right
             to
             baptize
             ,
             then
             a
             personall
             gift
             of
             teaching
             ,
             and
             making
             thereby
             one
             of
             their
             Proselites
             ,
             and
             supposed
             converts
             .
             Whereupon
             it
             follows
             ,
             that
             they
             themselvs
             being
             baptized
             by
             such
             ,
             as
             want
             a
             lawfull
             calling
             ,
             are
             not
             lawfully
             baptized
             ;
             and
             so
             by
             the
             verdict
             of
             their
             own
             quest
             ,
             
               unbaptized
               persons
            
             .
          
           
           
             Their
             defence
             they
             begin
             with
             the
             perverting
             both
             of
             my
             words
             ,
             and
             meaning
             ,
             very
             unhonestly
             ,
             in
             setting
             down
             the
             state
             of
             the
             question
             ;
             which
             yet
             seems
             not
             strang
             unto
             me
             ,
             considering
             their
             licentious
             dealing
             in
             like
             sort
             ,
             with
             the
             Holy
             Ghost
             in
             the
             Scriptures
             .
             They
             frame
             the
             question
             ;
             
               whether
               any
               but
               Pastors
               or
               Elders
               may
               baptize
               ?
            
             and
             my
             charge
             upon
             them
             ;
             that
             
               they
               are
               unbaptized
               ,
               because
               ,
               they
               want
               Pastors
               .
            
          
           
             But
             where
             haue
             I
             so
             spoken
             ?
             or
             how
             gather
             they
             that
             to
             haue
             been
             my
             meaning
             ?
             had
             it
             so
             been
             ,
             why
             could
             I
             not
             as
             easily
             haue
             said
             ,
             that
             none
             but
             Pastors
             (
             for
             of
             baptism
             by
             others
             
               Elders
               which
               labour
               not
               in
               the
               word
               and
               doctrine
               ,
            
             we
             approve
             
             not
             )
             may
             lawfully
             baptize
             ;
             as
             ,
             that
             
               none
               but
               such
               as
               are
               lawfully
               called
               by
               the
               Church
               may
               baptize
               ?
            
             which
             are
             my
             words
             .
             My
             meaning
             was
             not
             to
             deny
             ,
             that
             a
             Church
             wanting
             Pastors
             may
             appoint
             a
             member
             able
             to
             teach
             (
             though
             out
             of
             office
             )
             to
             baptize
             :
             for
             which
             much
             may
             be
             said
             ,
             and
             hath
             been
             by
             some
             so
             minded
             .
             Which
             though
             I
             doe
             not
             simply
             approve
             of
             ;
             yet
             neyther
             did
             ,
             neither
             had
             I
             occasion
             ro
             deal
             thereagainst
             ,
             but
             onely
             against
             the
             wilde
             course
             of
             these
             All-alikes
             ;
             of
             whom
             any
             that
             can
             wrest
             a
             few
             Scriptures
             (
             intended
             of
             men
             of
             yeares
             onely
             )
             against
             the
             baptizing
             of
             Infants
             ,
             to
             the
             corrupting
             of
             some
             simple
             man
             ,
             or
             woman
             ,
             thinks
             himself
             another
             
               Iohn
               Baptist
            
             ,
             as
             their
             practise
             and
             profession
             manifests
             .
             Now
             whether
             they
             haue
             thus
             altered
             my
             words
             ,
             and
             perverted
             my
             meaning
             out
             of
             bold
             rashnes
             ,
             as
             being
             more
             hasty
             to
             answer
             ,
             then
             to
             understand
             their
             adversarie
             ;
             or
             out
             of
             cunning
             for
             their
             advantage
             ,
             the
             Lord
             and
             themselvs
             bee
             Iudges
             .
             Onely
             this
             any
             may
             see
             ,
             and
             I
             shall
             make
             appeare
             ,
             that
             the
             most
             ,
             and
             most
             colourable
             of
             their
             Arguments
             are
             against
             their
             misconceaved
             ,
             and
             not
             mine
             intended
             sense
             :
             which
             gives
             occasion
             to
             suspect
             ,
             that
             they
             haue
             rather
             been
             cunning
             ,
             then
             carelesse
             in
             the
             thing
             .
          
        
         
           
           
             ADVERSARIES
             .
          
           
             LET
             us
             come
             to
             the
             particulars
             :
             and
             first
             to
             their
             first
             and
             main
             ground
             ,
             and
             foundation
             of
             their
             course
             which
             is
             ,
             that
             
               members
               ,
               and
               Churches
               of
               Christ
               are
               made
               both
               by
               faith
               ,
               and
               baptism
               ,
               and
               not
               by
               the
               one
               onely
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             THIS
             their
             foundation
             in
             respect
             of
             baptism
             is
             sandy
             :
             seeing
             it
             servs
             but
             to
             signifie
             ,
             and
             confirm
             what
             was
             before
             ;
             but
             makes
             nothing
             to
             be
             that
             was
             not
             .
             The
             Scriptures
             (
             being
             many
             )
             cited
             by
             them
             are
             partly
             impertinent
             ,
             and
             partly
             against
             them
             ,
             some
             of
             them
             expresly
             ,
             and
             the
             rest
             truely
             .
          
           
             Some
             of
             them
             indeed
             speak
             of
             being
             
               baptized
               into
               Christ
            
             ,
             
             and
             
               into
               his
               death
            
             ,
             and
             
               into
               one
               body
               with
               him
            
             ,
             and
             make
             
               baptism
               a
               foundation
            
             :
             but
             mean
             not
             〈◊〉
             to
             shew
             ,
             that
             men
             are
             made
             Christian
             soules
             by
             baptism
             ,
             as
             ignorant
             persons
             think
             and
             speak
             ;
             but
             onely
             that
             they
             are
             confirmed
             ,
             and
             furthered
             thereby
             in
             that
             which
             they
             were
             before
             .
             Some
             of
             the
             places
             joyn
             with
             baptism
             the
             
               Lords
               Supper
            
             ,
             others
             the
             
               laying
               on
               of
            
             
             hands
             (
             which
             yet
             rather
             is
             meant
             of
             
               the
               doctrine
            
             ,
             then
             ministration
             of
             those
             things
             )
             .
             Now
             doe
             they
             conceaue
             ,
             that
             such
             as
             were
             no
             true
             Christians
             before
             ,
             are
             in
             part
             made
             Christians
             by
             the
             
               Lords
               Supper
            
             ,
             and
             
               laying
               on
               of
               hands
            
             ?
             When
             the
             Scriptures
             affirm
             any
             thing
             of
             an
             ordinance
             ,
             they
             must
             be
             interpreted
             according
             to
             the
             nature
             of
             the
             ordimance
             .
             As
             where
             Christ
             saith
             of
             the
             bread
             ,
             
               This
               is
               my
               body
            
             ;
             or
             of
             the
             rock
             ,
             
               And
               the
               rock
               was
               Christ
            
             :
             or
             the
             Apostle
             here
             ,
             that
             
               we
               are
               baptized
               into
               Christ
               ,
               and
               draw
               neer
               unto
               Christ
               by
               baptism
               ,
            
             and
             the
             like
             ;
             we
             must
             understand
             the
             speaches
             as
             sacramentall
             ,
             so
             far
             as
             they
             are
             applied
             to
             ordinances
             ;
             that
             is
             ,
             as
             intending
             those
             things
             ,
             for
             signes
             ,
             and
             seales
             ,
             and
             means
             of
             confirmation
             ;
             and
             not
             otherwise
             .
          
           
             Others
             of
             the
             Scriptures
             brought
             by
             them
             are
             so
             plainly
             against
             them
             ,
             as
             it
             is
             marvail
             that
             in
             setting
             them
             down
             ,
             they
             thought
             not
             of
             the
             Lords
             answer
             to
             the
             
               evill
               servant
            
             Luke
             19.
             
             22.
             
             For
             example
             ,
             Math.
             28.
             19.
             
             
               Go
               teach
            
             ,
             or
             as
             they
             well
             turn
             it
             ,
             
               make
               all
               nations
               disciples
               baptizing
               them
            
             &c.
             
             The
             Apostles
             then
             were
             first
             to
             make
             ,
             to
             wit
             ,
             by
             their
             teaching
             ,
             disciples
             ,
             that
             is
             Christians
             ;
             and
             after
             to
             baptize
             them
             .
             Is
             it
             not
             the
             Scriptures
             
             constant
             voice
             ,
             and
             these
             mens
             plea
             (
             true
             in
             it self
             ,
             but
             to
             a
             wrong
             end
             )
             that
             men
             must
             first
             beleeue
             ,
             and
             repent
             ,
             and
             upon
             manifestation
             thereof
             ,
             be
             baptized
             ?
             Are
             not
             they
             that
             beleev
             ,
             and
             repent
             Christians
             with
             them
             ?
             Otherwise
             ,
             How
             doe
             they
             baptize
             them
             ?
             But
             thus
             it
             is
             with
             men
             in
             all
             sects
             ,
             that
             are
             lead
             by
             passion
             ,
             and
             appetite
             ,
             more
             then
             reason
             :
             they
             doatupon
             some
             one
             thing
             truly
             or
             apparantly
             good
             :
             and
             labor
             aboue
             measure
             ,
             to
             magnifie
             it
             ,
             esteeming
             all
             things
             without
             it
             ,
             as
             nothing
             .
             Thus
             these
             men
             esteem
             of
             baptism
             ,
             others
             of
             Church
             government
             ,
             others
             of
             seperation
             ,
             others
             of
             imposition
             of
             hands
             by
             Bishops
             ;
             And
             so
             ,
             according
             as
             men
             haue
             advantage
             by
             particulars
             ,
             or
             suffer
             for
             them
             ,
             or
             are
             otherwise
             prejudiced
             towards
             them
             ,
             they
             set
             high
             valuation
             upon
             them
             .
             But
             as
             grace
             teacheth
             us
             to
             acknowledg
             better
             things
             in
             Christians
             then
             any
             outward
             ordinances
             ;
             so
             must
             wisdom
             warn
             us
             not
             to
             ascribe
             too
             much
             to
             any
             one
             ,
             as
             fond
             folks
             use
             to
             doe
             to
             the
             person
             ,
             or
             thing
             which
             they
             affect
             .
          
           
             Math.
             18.
             20
             ,
             is
             against
             them
             .
             To
             be
             
               gathered
               together
               in
               Christs
               name
            
             there
             ,
             presupposes
             a
             Church
             state
             .
             So
             is
             Io●
             .
             4.
             1.
             
             Christ
             
               made
               and
               baptized
            
             disciples
             :
             they
             were
             made
             disciples
             by
             preaching
             ,
             and
             after
             baptized
             .
             Ioh.
             3.
             5
             ,
             speaks
             of
             regeneration
             by
             the
             spirit
             compared
             in
             that
             place
             to
             water
             ,
             as
             elswhere
             to
             fire
             for
             its
             property
             in
             purifying
             .
             And
             admit
             ,
             it
             speak
             of
             the
             ordinance
             of
             baptism
             :
             yet
             must
             it
             follow
             regeneration
             ,
             as
             a
             means
             of
             confirmation
             .
          
           
             As
             therefore
             Christians
             are
             not
             made
             by
             the
             ordinance
             of
             baptism
             ;
             so
             much
             lesse
             are
             Churches
             .
             This
             I
             haue
             elswhere
             
             proved
             against
             them
             by
             many
             firm
             Arguments
             :
             to
             which
             seeing
             they
             neither
             giue
             answer
             ,
             nor
             shew
             thereof
             :
             (
             though
             this
             be
             a
             main
             matter
             in
             question
             between
             them
             and
             us
             )
             what
             should
             I
             say
             more
             to
             them
             ?
             These
             they
             may
             answer
             ,
             if
             they
             be
             able
             ,
             as
             I
             am
             sure
             they
             are
             not
             :
             nor
             ,
             I
             think
             ,
             will
             ever
             goe
             
             about
             it
             .
             Onely
             ,
             I
             here
             add
             this
             one
             thing
             .
             If
             members
             ,
             and
             Churches
             be
             made
             by
             Baptism
             ,
             I
             demand
             ,
             when
             
               I.
               M.
            
             alone
             baptiseth
             one
             of
             his
             converts
             alone
             ,
             what
             Church
             ,
             or
             member
             of
             what
             Church
             is
             here
             made
             ?
             And
             if
             one
             alone
             may
             receiv
             or
             make
             members
             of
             the
             Church
             ,
             why
             not
             also
             cast
             them
             out
             ,
             and
             excommunicate
             them
             without
             the
             Churches
             presence
             or
             privity
             ?
             Such
             is
             the
             confused
             course
             of
             these
             men
             .
          
           
             Here
             they
             cite
             sundry
             Scriptures
             ,
             but
             proving
             onely
             that
             
             which
             we
             willingly
             grant
             :
             viz.
             that
             men
             and
             women
             converted
             from
             Heathenism
             ,
             and
             Iudaism
             ,
             to
             the
             faith
             of
             Christ
             ,
             and
             so
             to
             be
             added
             to
             the
             Church
             ,
             and
             being
             before
             unbaptised
             ,
             were
             to
             be
             baptized
             .
             But
             how
             proues
             this
             ,
             that
             they
             were
             made
             either
             Churches
             or
             Christians
             by
             Baptism
             ?
             When
             any
             of
             the
             Heathens
             
               became
               Iews
            
             ,
             that
             is
             ,
             embraced
             the
             Iewish
             
             Religion
             ,
             
               and
               separated
               themselvs
               from
               the
               other
               Idolaters
               of
               the
               land
               to
               the
               Law
               of
               God
               ,
               and
               came
               to
               put
               their
               trust
               under
               the
               wings
               of
               the
               God
               Israel
               ,
            
             and
             were
             to
             be
             circumcised
             :
             did
             their
             Circumcision
             make
             them
             such
             ?
             Or
             did
             it
             not
             onely
             ,
             declare
             and
             confirm
             that
             state
             of
             grace
             ,
             in
             and
             unto
             which
             God
             had
             called
             them
             ?
             Neither
             yet
             could
             the
             things
             forementioned
             be
             performed
             by
             their
             infants
             :
             and
             yet
             were
             they
             made
             partakers
             of
             Circumcision
             with
             them
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             BVT
             minde
             here
             a
             futher
             matter
             .
             They
             say
             ,
             
               The
               Church
               at
               Ierusalem
               was
               the
               first
               Church
               of
               Christ
               ;
               and
               by
               faith
               ,
               and
               Baptism
               made
               a
               Church
               :
            
             and
             in
             the
             next
             words
             ,
             that
             
               the
               twelue
               were
               so
               made
               also
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             IF
             the
             Church
             at
             Ierusalem
             were
             the
             first
             Church
             of
             Christ
             (
             as
             in
             a
             sense
             it
             may
             be
             so
             called
             )
             I
             would
             know
             how
             the
             Baptism
             of
             Christ
             before
             that
             time
             ,
             and
             of
             Iohns
             before
             Christs
             (
             having
             also
             joyned
             with
             them
             faith
             in
             the
             baptized
             )
             made
             Churches
             ?
             Were
             any
             made
             before
             the
             first
             ?
             Or
             what
             ,
             
             and
             which
             were
             the
             Churches
             which
             they
             so
             made
             ,
             and
             gathered
             ?
             Both
             the
             one
             ,
             and
             other
             living
             ,
             and
             dying
             members
             of
             the
             Iewish
             Church
             .
             I
             add
             ,
             considering
             how
             it
             is
             said
             of
             Iohn
             ,
             that
             
               Ierusalem
               and
               all
               Iudea
               ,
               and
               the
               region
               round
               about
               Iordan
            
             
             
               were
               baptized
               of
               him
               ,
               confessing
               their
               sinnes
               :
            
             and
             of
             Christ
             ,
             that
             he
             
               made
               and
               baptized
               moe
               Disciples
               then
               Iohn
            
             ;
             it
             is
             very
             evident
             ,
             that
             thousands
             ,
             afterwards
             made
             members
             of
             the
             Churches
             in
             
               Ierusalem
               ,
               Iudea
               ,
               Samaria
               ,
               and
               Galilee
               ,
            
             were
             baptized
             long
             before
             ,
             by
             Iohn
             and
             Christ
             :
             and
             were
             made
             members
             of
             the
             Church
             ,
             in
             our
             sense
             ,
             long
             after
             their
             Baptism
             .
             Here
             then
             we
             see
             Baptism
             administred
             ,
             and
             yet
             no
             Church
             made
             :
             and
             again
             ,
             Churches
             made
             ,
             and
             yet
             many
             the
             members
             thereof
             ,
             not
             then
             ,
             but
             long
             before
             baptized
             .
          
           
             We
             grant
             (
             as
             they
             say
             )
             that
             
               Rome
               is
               that
               Aegipt
               ,
               Sodom
               and
               Babylon
               ,
            
             in
             mysterie
             ,
             mentioned
             in
             the
             Revelation
             :
             but
             deny
             (
             which
             they
             adjoyn
             )
             as
             being
             both
             untrue
             and
             uncharitable
             ,
             that
             
               all
               in
               that
               Church
               are
               in
               Gods
               account
               as
               the
               worst
               pagans
               ,
            
             &c.
             
             God
             hath
             his
             people
             (
             considered
             in
             their
             persons
             )
             in
             Babylon
             ,
             unto
             whom
             he
             saith
             ,
             
               Come
               out
               of
               her
               my
               people
               ,
            
             &c.
             being
             held
             captiue
             there
             ,
             by
             her
             craft
             and
             cruelty
             .
             Neither
             is
             Babylon
             called
             an
             
               habitation
               of
               Divels
            
             ,
             for
             that
             the
             devill
             possesseth
             
             men
             ;
             but
             to
             shew
             its
             desolation
             after
             the
             day
             of
             the
             
             fall
             thereof
             :
             the
             Evangelist
             in
             that
             speech
             ,
             alluding
             to
             the
             forms
             of
             speech
             used
             by
             the
             Prophets
             before
             against
             Babylon
             Civill
             ,
             in
             regard
             of
             her
             utter
             ruin
             ,
             and
             desolation
             shortly
             to
             follow
             .
          
           
             Neither
             is
             the
             
               Baptism
               in
               Rome
               ,
               a
               Babylonish
               ,
               or
               Aegyptian
            
             
             washing
             ,
             as
             they
             calumniate
             ;
             no
             more
             then
             the
             doctrine
             of
             Baptism
             ,
             in
             the
             name
             of
             the
             Trinity
             is
             a
             Babylonish
             doctrine
             ;
             but
             it
             is
             as
             a
             vessell
             of
             the
             Lords
             house
             ,
             though
             prophaned
             there
             .
             Much
             lesse
             can
             that
             vitupery
             agree
             to
             the
             
               Church
               of
               England
            
             ,
             where
             the
             faith
             is
             sound
             for
             justification
             and
             salvation
             ,
             and
             effectuall
             for
             obtaining
             the
             same
             in
             those
             that
             truely
             professe
             it
             .
             The
             Circumcision
             of
             Gods
             people
             (
             though
             too
             much
             infected
             with
             their
             sinns
             )
             in
             Aegipt
             ,
             and
             Babylon
             ,
             were
             no●
             
             Aegyptian
             and
             Babylonish
             ;
             no
             more
             is
             the
             Baptism
             in
             Aegypt
             
             and
             Babylon
             spirituall
             :
             specially
             in
             regard
             of
             Gods
             people
             there
             ;
             as
             not
             a
             few
             also
             shew
             themselvs
             to
             be
             by
             comming
             out
             thence
             at
             the
             Lords
             call
             :
             though
             some
             more
             slowly
             then
             other
             ;
             as
             of
             old
             they
             did
             out
             of
             Babylon
             Civill
             ,
             as
             Esra
             ,
             and
             Nehemiah
             testifie
             .
          
           
             That
             the
             
               everlasting
               Gospell
            
             commands
             
               beleevers
               to
               be
               baptized
            
             ;
             
             to
             wit
             ,
             if
             unbaptized
             before
             ,
             we
             grant
             :
             but
             that
             men
             
               become
               an
               habitation
               of
               God
               by
               his
               spirit
               ,
               and
               water
            
             ;
             is
             as
             if
             they
             said
             ;
             water
             dwels
             in
             men
             ,
             as
             the
             spirit
             of
             God
             doth
             ?
             It
             is
             hard
             to
             say
             ,
             whether
             Papists
             bread
             ,
             or
             these
             mens
             water
             ,
             be
             made
             the
             greater
             Idoll
             .
             Neither
             doe
             we
             in
             retaining
             the
             Baptism
             received
             in
             
               Rome
               ,
               take
               a
               corner
               stone
               out
               of
               Babylon
               ,
            
             either
             for
             foundation
             ,
             or
             wall
             ,
             but
             bring
             thence
             a
             vessell
             of
             the
             Lords
             house
             there
             captived
             with
             the
             Lords
             people
             .
             I
             know
             not
             but
             that
             the
             very
             circumcision
             of
             the
             Shechimites
             might
             haue
             been
             
             retained
             ,
             if
             any
             of
             the
             males
             had
             survived
             and
             embraced
             the
             truth
             of
             religion
             :
             which
             yet
             was
             far
             from
             being
             lawfully
             administred
             .
          
           
             Lastly
             ,
             though
             all
             were
             true
             which
             they
             say
             for
             anabaptizing
             in
             the
             generall
             ;
             yet
             were
             their
             particular
             practise
             not
             justified
             thereby
             ,
             nor
             our
             exception
             cleared
             ,
             being
             against
             their
             manner
             (
             and
             the
             same
             singular
             ,
             from
             all
             other
             of
             their
             Sect
             ,
             in
             all
             places
             )
             of
             baptizing
             ,
             by
             persons
             uncalled
             thereunto
             ,
             either
             by
             God
             immediately
             ,
             or
             mediately
             by
             the
             Church
             ,
             ●●
             or
             otherwise
             then
             by
             their
             own
             particular
             and
             personall
             motion
             .
          
           
             To
             their
             objection
             arising
             from
             the
             supposed
             proportion
             
             between
             Baptism
             ,
             and
             the
             Ministery
             ;
             and
             to
             their
             
               Demand
               ,
               Why
               I
               cast
               away
               my
               Popish
               Priesthood
               ,
               and
               retain
               my
               Popish
               washing
               for
               my
               Christianity
            
             (
             as
             they
             please
             to
             speak
             )
             I
             haue
             answered
             
             elsewhere
             at
             large
             :
             neither
             haue
             they
             been
             able
             ,
             to
             this
             day
             ,
             or
             now
             are
             ,
             to
             say
             against
             mine
             answer
             any
             thing
             at
             all
             ,
             either
             true
             ,
             or
             colourable
             :
             and
             yet
             neither
             haue
             they
             the
             humility
             to
             suffer
             themselvs
             to
             be
             taught
             better
             ;
             nor
             the
             modesty
             to
             hold
             their
             tongues
             in
             the
             matter
             :
             but
             doe
             irksomely
             demand
             a
             new
             the
             things
             of
             old
             answered
             .
             For
             the
             present
             ,
             I
             
             will
             onely
             note
             these
             three
             differences
             .
             First
             ,
             it
             is
             absurdly
             said
             ,
             that
             a
             man
             is
             made
             
               a
               Christian
               by
               his
               Baptism
            
             ,
             as
             he
             is
             
               made
               a
               Minister
            
             by
             his
             outward
             calling
             .
             He
             that
             is
             not
             a
             Christian
             before
             he
             be
             baptized
             ,
             becomes
             not
             one
             thereby
             :
             But
             by
             the
             outward
             calling
             of
             the
             Church
             ,
             hee
             that
             was
             no
             Minister
             before
             ,
             become
             such
             properly
             and
             imediatly
             .
             Secondly
             ,
             a
             man
             is
             to
             be
             baptized
             but
             once
             :
             and
             God
             adding
             to
             the
             outward
             
             washing
             with
             water
             that
             which
             is
             inward
             ,
             and
             by
             his
             spirit
             ,
             sanctifies
             the
             former
             ,
             and
             covers
             many
             faylings
             in
             the
             manner
             of
             administring
             it
             :
             but
             a
             man
             may
             on
             the
             contrary
             ,
             upon
             occasion
             ,
             be
             called
             divers
             times
             to
             a
             Ministery
             ,
             in
             divers
             Churches
             ,
             one
             after
             another
             .
             Thirdly
             ,
             the
             Ministery
             is
             the
             
             Churches
             ,
             and
             depends
             upon
             it
             as
             the
             adjunct
             upon
             the
             subject
             ,
             so
             as
             if
             the
             Church
             dissolue
             ,
             the
             Ministerie
             ceaseth
             :
             which
             the
             same
             Church
             also
             that
             giues
             it
             ,
             may
             take
             away
             ,
             and
             make
             him
             that
             was
             a
             Minister
             no
             Minister
             :
             Besides
             ,
             that
             in
             the
             mean
             while
             his
             Ministery
             is
             bounded
             within
             the
             precincts
             of
             that
             Church
             wherof
             he
             is
             an
             officer
             .
             But
             in
             the
             ordinance
             of
             Baptism
             the
             case
             is
             clean
             otherwise
             .
             For
             neither
             can
             the
             Church
             which
             hath
             given
             it
             ,
             take
             it
             from
             him
             ;
             neither
             ceaseth
             he
             to
             remain
             a
             baptized
             person
             ,
             though
             alone
             ,
             and
             without
             either
             Church
             ,
             or
             other
             Christian
             in
             the
             world
             with
             him
             ;
             neither
             is
             he
             in
             any
             Church
             where
             he
             comes
             ,
             to
             bee
             barred
             from
             the
             priviledges
             of
             his
             Baptism
             ,
             or
             use
             of
             any
             thing
             depending
             upon
             it
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             FOR
             the
             justifying
             of
             the
             manner
             of
             their
             rebaptizing
             ,
             
             and
             to
             proue
             
               that
               the
               Disciples
               of
               Christ
               ,
               though
               no
               Pastors
            
             (
             they
             must
             add
             ,
             nor
             having
             any
             Church-calling
             )
             
               may
               baptize
            
             :
             their
             first
             instance
             is
             from
             
               Iohn
               Baptist
               ,
               who
               was
               no
               Pastor
               ,
               and
               yet
               baptized
               .
            
          
        
         
           
             DEFENCE
             .
          
           
             WEE
             grant
             it
             ;
             No
             more
             was
             Christ
             himselfe
             a
             Pastor
             in
             our
             sense
             ,
             nor
             his
             Apostles
             .
             But
             we
             say
             Iohn
             ,
             as
             
             they
             ,
             had
             an
             immediate
             and
             extraordinary
             calling
             ,
             not
             onely
             to
             exercise
             ,
             but
             also
             to
             introduce
             the
             ordinance
             of
             Baptism
             :
             being
             expresly
             prophesyed
             of
             before
             by
             Esay
             and
             Malachy
             :
             
             promised
             to
             his
             
               father
               Zachary
            
             ,
             by
             
               an
               Angell
               of
               the
               Lord
            
             ,
             and
             
               filled
               with
               the
               Holy
               Ghost
               from
               his
               mothers
               womb
               .
            
             Will
             these
             men
             compare
             their
             conceited
             
               gift
               of
               converting
            
             ,
             with
             Iohns
             divine
             ,
             and
             extraordinary
             charter
             and
             endowments
             ?
             We
             say
             ,
             with
             Christ
             our
             Lord
             ,
             that
             
               Iohn
               was
               a
               Prophet
               ,
               and
               more
               then
               a
            
             
             Prophet
             :
             They
             answer
             us
             ,
             that
             
               the
               least
            
             disciple
             ,
             or
             that
             
               hath
               Iohns
               doctrine
               ,
               in
               the
               Kingdom
               of
               God
               is
               greater
               then
               he
               .
            
             But
             we
             reply
             ,
             that
             Christ
             doth
             not
             there
             mean
             the
             least
             disciple
             ,
             but
             the
             least
             
               able
               Minister
               of
               the
               new
               Testament
               ,
            
             wherof
             these
             Ana-baptizers
             are
             none
             .
             When
             Christ
             asked
             the
             Iews
             ,
             if
             they
             
               went
               out
               to
               see
               a
               Prophet
               :
            
             Think
             we
             ,
             he
             meant
             of
             any
             ordinary
             Iew
             ,
             having
             a
             poor
             gift
             of
             expounding
             the
             Scriptures
             ,
             like
             these
             mens
             ?
             Or
             not
             rather
             of
             some
             ,
             both
             of
             singular
             abilities
             ,
             and
             speciall
             calling
             ?
             So
             ,
             
               by
               the
               least
               in
               the
               Kingdom
               of
               heaven
               ,
            
             he
             means
             the
             least
             Minister
             of
             the
             new
             Testament
             ,
             furnished
             with
             speciall
             abilities
             ,
             and
             calling
             .
             Besides
             ,
             his
             meaning
             is
             ,
             not
             that
             the
             least
             Minister
             ,
             no
             nor
             the
             greatest
             neither
             ,
             was
             greater
             then
             
               Iohn
               the
               Baptist
            
             in
             respect
             of
             power
             of
             ministring
             Baptism
             :
             for
             none
             was
             comparable
             to
             him
             this
             way
             ,
             being
             under
             God
             the
             instituter
             of
             it
             ,
             and
             the
             Baptist
             ,
             which
             neither
             Peter
             nor
             Paul
             was
             :
             But
             the
             greatnesse
             here
             ,
             is
             in
             regard
             onely
             of
             the
             more
             full
             knowledg
             of
             Christ
             ,
             not
             onely
             come
             in
             the
             flesh
             ,
             and
             entred
             upon
             his
             Ministery
             ,
             as
             in
             Iohns
             time
             ;
             but
             having
             
               finished
               his
               work
            
             upon
             earth
             ,
             and
             being
             
               dead
               for
               our
               sins
               ,
               and
               risen
               again
               ,
               and
               ascended
               into
               the
               heavens
            
             ;
             whence
             he
             did
             ,
             and
             doth
             most
             graciously
             ,
             and
             powerfully
             administer
             his
             Kingdom
             amongst
             men
             .
             Is
             it
             not
             enough
             for
             
               Iohn
               Murton
            
             ,
             and
             his
             consorts
             ,
             to
             be
             equall
             with
             
               Iohn
               Baptist
            
             in
             the
             power
             of
             baptizing
             ,
             but
             they
             will
             needs
             perck
             aboue
             him
             therein
             ,
             and
             bee
             greater
             then
             he
             .
             But
             it
             is
             no
             new
             thing
             for
             the
             bramble
             to
             advance
             
             it selfe
             
               aboue
               all
               the
               trees
            
             ,
             even
             
               the
               vine
               ,
               oliue
            
             ,
             and
             fig-tree
             .
             But
             such
             
               pride
               will
               haue
               a
               fall
            
             .
             The
             Lord
             grant
             it
             may
             be
             by
             ,
             or
             with
             repentance
             ,
             to
             prevent
             the
             down-fall
             to
             perdition
             .
          
           
           
             To
             their
             instancing
             
               the
               disciples
               of
               Christ
            
             ,
             and
             Ananias
             his
             
             baptizing
             ,
             what
             shall
             I
             say
             more
             then
             I
             haue
             done
             in
             the
             very
             writing
             which
             they
             undertake
             to
             answer
             ?
             Wherein
             I
             haue
             proved
             ,
             that
             these
             instances
             are
             so
             far
             from
             helping
             them
             ,
             as
             that
             they
             make
             plainly
             against
             them
             ,
             as
             the
             Reader
             that
             will
             ,
             may
             see
             .
             To
             my
             proofs
             they
             answer
             nothing
             at
             all
             ,
             nor
             confirm
             their
             own
             tenent
             further
             ,
             by
             any
             circumstance
             of
             the
             Text.
             Onely
             they
             tell
             us
             in
             the
             generall
             ,
             that
             
               these
               things
               were
               written
               for
               our
               learning
               :
            
             We
             grant
             it
             ,
             and
             therewith
             affirm
             ,
             that
             amongst
             other
             things
             ,
             we
             are
             to
             learn
             this
             from
             them
             ;
             that
             such
             as
             are
             to
             baptize
             ,
             are
             to
             be
             furnished
             with
             (
             besides
             ,
             and
             aboue
             the
             gift
             of
             teaching
             )
             a
             speciall
             warrant
             and
             calling
             from
             Christ
             ,
             either
             extraordinary
             and
             immediate
             ,
             as
             had
             these
             disciples
             ,
             and
             Ananias
             ;
             or
             ordinary
             ,
             and
             mediate
             by
             the
             Church
             :
             which
             alone
             is
             delegated
             by
             Christ
             the
             Lord
             ,
             with
             authority
             to
             call
             men
             to
             the
             ministering
             of
             his
             solemn
             Ordinances
             ;
             wherof
             Baptism
             is
             one
             ,
             and
             not
             the
             use
             of
             a
             gift
             ,
             as
             bare
             teaching
             is
             .
          
           
             In
             opening
             Math.
             28
             ,
             
               Goe
               teach
               all
               Nations
            
             ,
             &c.
             they
             shew
             
             a
             strange
             streyn
             of
             wit
             ;
             in
             gathering
             from
             thence
             ,
             that
             
               any
               disciple
               of
               Christ
               may
               baptize
               ,
            
             from
             whence
             all
             others
             of
             learning
             or
             judgment
             (
             of
             all
             Sects
             )
             doe
             gather
             the
             contrary
             ,
             and
             that
             none
             ,
             but
             such
             as
             haue
             speciall
             calling
             to
             teach
             may
             baptize
             .
             Let
             us
             examine
             things
             particularly
             .
          
           
             And
             first
             ,
             I
             affirm
             ,
             that
             the
             Lord
             in
             that
             place
             giues
             an
             Apostolicall
             commission
             properly
             ;
             which
             I
             thus
             proue
             .
             First
             ,
             because
             he
             bids
             them
             Goe
             ,
             or
             
               goe
               forth
               and
               teach
               all
               Nations
               :
            
             opposing
             the
             Apostles
             going
             forth
             ,
             and
             teaching
             all
             Nations
             then
             ,
             to
             the
             Prophets
             tarrying
             ,
             and
             teaching
             that
             one
             Nation
             of
             the
             Iews
             formerly
             .
             Doe
             or
             can
             these
             men
             (
             though
             their
             
               feet
               abide
               not
               in
               the
               house
               ,
               Prov.
            
             7.
             11
             ,
             )
             goe
             to
             ,
             and
             teach
             all
             Nations
             ?
             Their
             answer
             is
             frivilous
             ,
             that
             
               every
               Disciple
               is
               to
               doe
               this
               according
               to
               his
               best
               abilitie
               ,
            
             seeing
             the
             Lord
             calls
             none
             to
             a
             state
             or
             work
             ,
             but
             such
             as
             he
             furnisheth
             with
             answerable
             abilities
             .
             By
             such
             answers
             ,
             the
             calling
             of
             any
             how
             unfit
             soever
             ,
             to
             any
             place
             or
             state
             how
             excellent
             soever
             ,
             might
             be
             
             justified
             .
             Secondly
             ,
             if
             not
             in
             this
             place
             ,
             I
             would
             know
             when
             ,
             and
             where
             Christ
             gaue
             the
             commission
             properly
             Apostolicall
             .
          
           
             Where
             they
             add
             ,
             that
             
               the
               Apostles
               haue
               left
               their
               power
               wholly
               behind
               them
               ,
               and
               that
               nothing
               is
               dead
               but
               their
               persons
               :
            
             they
             erre
             not
             a
             little
             ;
             For
             not
             onely
             their
             persons
             are
             dead
             ,
             but
             their
             office
             also
             is
             ceased
             .
             If
             any
             now
             haue
             the
             power
             of
             Apostles
             ,
             they
             haue
             then
             the
             office
             of
             Apostles
             first
             ,
             from
             which
             the
             power
             is
             ,
             and
             in
             which
             it
             is
             to
             be
             exercised
             .
             If
             they
             
               say
               ,
               they
               are
               Apostles
            
             ;
             they
             
               are
               not
            
             ,
             but
             are
             easily
             
               found
               lyars
            
             by
             plain
             direction
             of
             the
             Scriptures
             .
             Besides
             ,
             they
             expresly
             contradict
             
             themselvs
             in
             the
             same
             place
             ,
             in
             saying
             ,
             
               The
               commission
               was
               given
               to
               such
               ,
               as
               whose
               persons
               remains
               to
               the
               end
               of
               the
               world
               .
            
             If
             their
             
               persons
               be
               dead
            
             ,
             how
             remain
             they
             ?
             But
             they
             add
             ,
             as
             their
             corner
             stone
             ,
             that
             
               this
               commission
               was
               given
               to
               the
               succeeders
               of
               the
               Apostles
               in
               their
               doctrine
               from
               time
               to
               time
               ,
               with
               whom
               Christ
               promiseth
               to
               be
               present
               alwaies
               ,
               even
               to
               the
               end
               .
            
          
           
             If
             I
             should
             answer
             (
             as
             I
             know
             not
             but
             I
             might
             lawfully
             ,
             )
             that
             these
             words
             of
             Christ
             ,
             
               I
               am
               with
               you
               alway
               ,
               even
               unto
               the
               end
               of
               the
               world
               ,
            
             are
             to
             be
             expounded
             as
             those
             of
             the
             Apostle
             ,
             1
             Thess.
             4.
             15.
             17
             ,
             
               Wee
               which
               are
               aliue
               ,
               and
               remain
               unto
               the
               comming
               of
               the
               Lord
               ,
            
             and
             that
             the
             meaning
             of
             both
             is
             ,
             that
             all
             should
             so
             walk
             ,
             as
             if
             that
             day
             of
             the
             Lord
             were
             to
             come
             every
             day
             of
             their
             liues
             ,
             what
             would
             they
             reply
             ?
          
           
             But
             admit
             this
             be
             spoken
             mediately
             to
             the
             successours
             of
             the
             Apostles
             (
             not
             in
             their
             power
             Apostolicall
             ,
             for
             that
             ceaseth
             with
             their
             office
             Apostolicall
             ,
             and
             their
             office
             with
             their
             persons
             ;
             neither
             is
             there
             left
             in
             the
             Church
             any
             authority
             or
             direction
             for
             the
             chusing
             of
             Apostles
             ,
             but
             )
             in
             the
             performance
             of
             such
             ordinary
             works
             ,
             in
             lawfull
             order
             ,
             as
             the
             Apostles
             were
             to
             exercise
             themselvs
             in
             ,
             specially
             of
             teaching
             and
             baptizing
             ,
             there
             mentioned
             :
             I
             thus
             proue
             ,
             that
             by
             those
             successors
             are
             not
             meant
             ,
             as
             they
             conceiv
             disciples
             ,
             but
             such
             as
             haue
             speciall
             commission
             ,
             and
             authority
             ,
             and
             so
             specially
             Pastors
             .
          
           
             And
             first
             ,
             Christ
             here
             opposeth
             them
             to
             whom
             he
             speaks
             ,
             as
             the
             
               makers
               of
               Disciples
            
             (
             as
             the
             words
             are
             )
             to
             Disciples
             to
             be
             
             made
             by
             them
             .
             Secondly
             ,
             if
             every
             disciple
             of
             Christ
             ,
             then
             why
             not
             women
             also
             ,
             which
             are
             disciples
             as
             well
             as
             men
             ,
             and
             wherof
             there
             are
             diverse
             to
             be
             found
             better
             gifted
             then
             any
             of
             this
             fellowship
             ?
             Neither
             can
             they
             object
             the
             Apostles
             prohibition
             of
             women
             ,
             1
             Cor.
             11
             ,
             &
             1
             Tim.
             2
             ,
             seeing
             they
             hold
             Baptism
             no
             Church
             action
             ,
             but
             personall
             onely
             ;
             and
             so
             administer
             it
             as
             privately
             ,
             as
             Midwines
             use
             to
             doe
             .
             Thirdly
             ,
             if
             Pastors
             be
             most
             rightfully
             the
             Apostles
             successors
             in
             other
             works
             of
             their
             Apostolicall
             commission
             here
             given
             ;
             by
             name
             ,
             in
             administring
             the
             Lords
             Supper
             ,
             and
             
               over-seeing
               the
               flock
            
             ,
             and
             
               defending
               the
               same
               in
               the
               truth
               ,
            
             which
             they
             grant
             :
             why
             not
             in
             teaching
             ,
             and
             baptizing
             also
             ,
             which
             alone
             are
             expressed
             ?
             Math.
             28.
             
          
        
         
           
             ADVERSARIES
             .
          
           
             BVT
             this
             they
             account
             a
             
               meer
               fiction
            
             ,
             seeing
             
               converting
               and
               baptizing
               is
               no
               part
               of
               the
               Pastors
               office
               ,
               which
               is
               to
               feed
               ,
               watch
               and
               oversee
               the
               flock
               of
               Christ
               ,
               and
               defend
               the
               same
               in
               the
               truth
               :
            
             then
             which
             they
             deny
             
               further
               charge
               to
               be
               laid
               upon
               him
               by
               his
               office
               :
            
             quoting
             for
             that
             purpose
             ,
             Act.
             20.
             28
             ,
             Tit.
             1.
             9
             ,
             proceeding
             also
             to
             challenge
             it
             as
             an
             imagination
             ,
             that
             
               he
               is
               to
               preach
            
             
             
               by
               vertue
               of
               his
               office
            
             :
             yea
             ,
             adding
             that
             
               any
               disciple
               having
               ability
               is
               authorized
               ,
               yea
               commanded
               to
               preach
               ,
               convert
               ,
               and
               baptize
               ,
            
             as
             well
             ,
             
               and
               as
               much
               ,
               if
               not
               more
               ,
               then
               any
               Pastour
               .
            
             To
             this
             height
             of
             usurpation
             are
             these
             Chorites
             come
             .
          
        
         
           
             DEFENCE
             .
          
           
             FIrst
             here
             ,
             as
             alwaies
             ,
             they
             alter
             the
             state
             of
             the
             question
             ,
             which
             between
             them
             and
             me
             is
             not
             whether
             onely
             Pastors
             ,
             but
             whether
             onely
             such
             as
             haue
             a
             speciall
             Church-calling
             ,
             may
             baptize
             ?
             Secondly
             ,
             it
             is
             true
             ,
             that
             Pastors
             in
             the
             right
             state
             of
             things
             ,
             are
             not
             to
             be
             set
             over
             heards
             of
             goats
             and
             swine
             ,
             but
             over
             flocks
             of
             sheep
             :
             yet
             doth
             it
             not
             follow
             thereupon
             that
             Pastors
             in
             no
             sort
             convert
             .
             For
             first
             ,
             there
             may
             be
             in
             the
             Church
             hypocrites
             undetected
             ,
             or
             after
             detection
             ,
             yet
             uncensured
             ,
             which
             they
             may
             by
             Gods
             blessing
             effectually
             convert
             .
             
             Secondly
             ,
             the
             Pastor
             as
             Pastor
             of
             the
             flock
             ,
             and
             feeding
             it
             ,
             may
             convert
             a
             stranger
             comming
             in
             :
             and
             why
             then
             not
             baptize
             him
             by
             their
             own
             ground
             ?
             The
             person
             so
             converted
             publiquely
             ,
             may
             and
             ought
             to
             be
             baptized
             publiquely
             ;
             and
             should
             not
             the
             Pastor
             doe
             it
             (
             by
             whom
             also
             hee
             is
             converted
             )
             rather
             then
             a
             private
             member
             ?
             Thirdly
             ,
             it
             is
             not
             all
             one
             (
             though
             they
             confound
             them
             )
             to
             convert
             ,
             to
             wit
             ,
             from
             being
             wicked
             to
             become
             godly
             ,
             and
             to
             
               make
               a
               disciple
            
             .
             Children
             born
             in
             the
             Church
             may
             be
             made
             Disciples
             ,
             yet
             not
             so
             converted
             ;
             as
             it
             may
             be
             never
             having
             been
             such
             ,
             as
             of
             whom
             it
             could
             be
             said
             ,
             that
             they
             were
             wicked
             .
             Fourthly
             ,
             it
             is
             their
             ignorance
             to
             make
             converting
             of
             men
             ,
             and
             the
             baptizing
             them
             ,
             actions
             of
             the
             same
             nature
             :
             seeing
             onely
             men
             and
             women
             before
             converted
             ,
             and
             repenting
             ,
             are
             to
             be
             baptized
             .
             
             Lastly
             ,
             in
             granting
             ,
             according
             to
             the
             Scriptures
             ,
             that
             the
             Pastor
             
             
               is
               by
               office
               to
               feed
               the
               flock
               :
            
             they
             cannot
             deny
             ,
             but
             that
             hee
             is
             to
             baptize
             thereby
             :
             seeing
             baptism
             is
             a
             part
             of
             that
             feeding
             properly
             ,
             serving
             to
             confirm
             the
             faith
             of
             beleevers
             in
             the
             washing
             away
             of
             their
             sinnes
             by
             the
             bloud
             of
             Christ
             ;
             
               Begetting
               is
               by
               the
               seed
               of
               the
               word
               ,
               the
               word
               of
               truth
               :
            
             and
             so
             whatsoever
             means
             follow
             thereupon
             ,
             is
             but
             for
             feeding
             and
             nourishing
             the
             so
             begotten
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               BVT
               that
               which
               followeth
               is
               admirable
               ,
               viz.
               that
            
             the
             Pastour
             is
             not
             required
             to
             preach
             ,
             nor
             doth
             perform
             it
             by
             vertue
             of
             his
             office
             ,
             when
             he
             doth
             it
             .
          
        
         
           
             DEFENCE
             .
          
           
             MAny
             men
             (
             and
             these
             with
             the
             rest
             )
             haue
             spoken
             many
             absurd
             things
             in
             religion
             :
             but
             these
             in
             this
             exceed
             them
             all
             ,
             yea
             and
             themselves
             .
             They
             from
             Act.
             20
             ,
             affirm
             that
             the
             
               Pastours
               are
               to
               feed
               the
               flock
               by
               their
               office
               .
            
             And
             can
             the
             flock
             be
             fed
             as
             it
             ought
             without
             preaching
             ,
             and
             where
             the
             bread
             of
             life
             is
             not
             broken
             unto
             it
             ?
             They
             also
             graunt
             in
             the
             same
             place
             from
             Titus
             1.
             9.
             that
             
               he
               is
               to
               defend
               the
               flock
               in
               the
               truth
               against
            
             
             
               all
               gainsayers
            
             ,
             But
             why
             
               to
               defend
               the
               flock
               &c.
            
             as
             their
             cunning
             and
             corrupt
             glosse
             is
             ,
             rather
             then
             as
             the
             words
             of
             the
             text
             are
             ,
             
               by
               sound
               doctrine
               both
               to
               exhort
               ,
               and
               convince
               the
               gainsaier
               .
            
             Are
             exhortations
             and
             convictions
             by
             sound
             doctrine
             no
             preachings
             with
             these
             men
             ?
             yea
             ,
             are
             they
             not
             directly
             for
             the
             conversion
             of
             gainsayers
             ?
             And
             how
             then
             belongs
             it
             not
             to
             Pastours
             ,
             to
             whom
             these
             things
             belong
             ,
             to
             convert
             ?
             So
             where
             it
             is
             required
             that
             the
             Bishop
             (
             to
             be
             called
             )
             
               be
               apt
               to
            
             
             teach
             ,
             is
             he
             not
             by
             his
             office
             to
             doe
             that
             which
             is
             requisite
             in
             him
             for
             his
             enabling
             unto
             it
             .
             I
             say
             for
             the
             enabling
             of
             him
             unto
             his
             office
             ,
             and
             not
             for
             the
             adorning
             of
             it
             onely
             ,
             as
             hospitality
             is
             :
             which
             though
             he
             wholy
             want
             ability
             to
             perform
             ,
             yet
             that
             disables
             him
             not
             ;
             as
             the
             want
             of
             
               aptnes
               to
               teach
            
             doth
             .
          
           
             Ioyn
             with
             these
             the
             Apostles
             exhortation
             ,
             that
             
               the
               Elders
               that
               rule
               well
               be
               had
               in
               double
               honour
               ;
               specially
               they
               that
               labour
               in
            
             
             
               the
               word
               ,
               and
               doctrine
               ;
               for
               the
               labourer
               is
               worthy
               of
               his
               reward
               :
            
             and
             what
             can
             be
             clearer
             ,
             then
             that
             the
             Pastour
             is
             to
             preach
             by
             his
             office
             ,
             and
             that
             as
             being
             the
             speciall
             work
             ,
             for
             which
             his
             wages
             are
             due
             unto
             him
             .
             Is
             not
             to
             
               labour
               in
               the
               word
               and
               doctrine
            
             here
             spoken
             of
             ,
             for
             him
             to
             preach
             ,
             and
             that
             as
             an
             Elder
             ;
             as
             the
             former
             rule
             ,
             as
             Elders
             ?
             Strange
             it
             is
             that
             ,
             
               a
               Pastour
            
             
             or
             Teacher
             by
             office
             should
             not
             teach
             and
             preach
             by
             office
             ;
             that
             is
             ,
             not
             exercise
             their
             office
             or
             ministery
             ,
             
               the
               Teacher
               in
               teaching
            
             ,
             and
             Exhorter
             ,
             or
             Pastour
             
               in
               exhortation
            
             .
             And
             see
             we
             
             not
             here
             what
             new
             Patrons
             dumb
             ministers
             haue
             gotten
             ;
             of
             whom
             the
             old
             almost
             every
             where
             are
             ashamed
             ?
             If
             it
             be
             not
             required
             of
             the
             Pastour
             to
             preach
             by
             his
             office
             ,
             then
             though
             he
             never
             preach
             at
             all
             ,
             yet
             it
             cannot
             be
             
               said
               to
               Archippus
               ,
               fulfill
               thy
            
             
             
               ministery
               ,
               which
               thou
               hast
               received
               in
               the
               Lord.
            
             The
             Pastour
             might
             ,
             by
             their
             Canon
             ,
             most
             faithfully
             perform
             and
             fulfill
             his
             office
             though
             he
             never
             preached
             one
             sermon
             all
             his
             life
             long
             .
          
           
             But
             as
             all
             errours
             haue
             some
             truth
             either
             in
             them
             ,
             or
             nigh
             unto
             them
             ,
             and
             so
             are
             raised
             upon
             mistaking
             of
             one
             thing
             for
             another
             ,
             with
             which
             it
             hath
             some
             affinity
             :
             So
             is
             it
             in
             this
             case
             .
             For
             first
             the
             ability
             or
             gift
             to
             teach
             is
             not
             by
             the
             office
             ,
             but
             before
             it
             ,
             and
             meerly
             personall
             ,
             and
             so
             remains
             even
             in
             the
             
             officer
             ;
             and
             the
             same
             greater
             in
             one
             then
             in
             another
             ,
             though
             the
             office
             be
             the
             same
             in
             both
             .
             Yet
             because
             the
             gift
             fits
             for
             the
             office
             ,
             and
             enables
             to
             the
             performing
             of
             it
             many
             unskilfully
             confound
             them
             .
             Secondly
             ,
             there
             is
             both
             a
             liberty
             ,
             and
             duty
             of
             using
             the
             same
             gift
             in
             time
             &
             place
             ,
             before
             and
             without
             the
             office
             .
             But
             herewith
             (
             the
             office
             concurring
             )
             is
             joyned
             ,
             and
             added
             a
             bond
             of
             authority
             ,
             and
             speciall
             charge
             upon
             the
             officer
             to
             wait
             upon
             
               his
               office
               ,
               the
               Teacher
               in
               teaching
               ,
            
             the
             
               Exhorter
               ,
               or
               Pastor
               in
               exhortation
               ,
            
             as
             the
             Apostle
             speaks
             .
          
           
             Here
             amongst
             sundry
             Scriptures
             ,
             not
             so
             much
             as
             looking
             
             towards
             the
             matter
             in
             hand
             ,
             but
             speaking
             of
             the
             generall
             liberties
             of
             Christians
             ,
             and
             graces
             of
             Christianity
             ,
             common
             to
             women
             with
             men
             ,
             and
             to
             such
             men
             as
             want
             all
             gifts
             of
             teaching
             with
             others
             ,
             they
             alledg
             ,
             1
             Cor.
             14.
             1
             ,
             and
             the
             
               Apostle
               then
               commanding
               every
               beleever
               to
               covet
               to
               preach
               .
            
          
           
             But
             first
             ,
             why
             put
             they
             preaching
             ,
             and
             not
             prophesying
             ,
             as
             the
             Text
             ,
             and
             all
             translations
             haue
             it
             ?
             Secondly
             ,
             it
             is
             their
             presumption
             ,
             that
             he
             speaks
             of
             every
             beleever
             .
             Was
             every
             beleever
             to
             
               covet
               spirituall
               gifts
            
             ,
             to
             wit
             ,
             all
             both
             extraordinary
             and
             ordinary
             there
             mentioned
             ?
             And
             are
             there
             not
             many
             in
             all
             Churches
             ,
             who
             ,
             without
             a
             miracle
             ,
             cannot
             possibly
             attain
             to
             any
             competent
             ability
             to
             teach
             publiquely
             in
             the
             Church
             ?
             But
             let
             them
             stretch
             the
             words
             to
             their
             own
             size
             ,
             what
             follows
             hereupon
             ?
             All
             are
             to
             desire
             the
             gift
             of
             exhortation
             ,
             &c.
             and
             such
             as
             haue
             it
             ,
             to
             use
             it
             in
             time
             and
             place
             :
             Ergo
             ,
             it
             is
             not
             required
             of
             Pastors
             by
             vertue
             of
             their
             office
             to
             exhort
             .
             Why
             not
             then
             thus
             ?
             It
             is
             required
             of
             every
             member
             of
             the
             Church
             in
             his
             place
             ,
             to
             watch
             for
             the
             good
             of
             the
             whole
             ,
             and
             to
             defend
             the
             same
             against
             gain-sayers
             in
             the
             truth
             :
             and
             therfore
             it
             is
             an
             imagination
             ,
             which
             these
             men
             in
             the
             page
             before
             going
             affirm
             ,
             that
             the
             
               Pastour
               is
               by
               his
               office
               to
               watch
               ,
               and
               defend
               the
               flock
               against
               gain-sayers
               :
            
             Or
             thus
             .
             It
             concerns
             every
             
             Christian
             ,
             being
             able
             ,
             to
             
               distribute
               to
               the
               necessities
               of
               the
               Saints
               ,
            
             and
             therefore
             not
             to
             the
             Deacons
             by
             vertue
             of
             their
             office
             ;
             which
             yet
             for
             the
             very
             thing
             are
             called
             Distributers
             in
             the
             same
             
             place
             .
             Every
             citizen
             and
             subject
             is
             bound
             to
             defend
             his
             citie
             
             and
             country
             against
             the
             enemy
             in
             his
             place
             and
             standing
             ;
             and
             therefore
             by
             their
             consequence
             ,
             not
             the
             Magistrate
             by
             vertue
             of
             his
             Magistracy
             .
             Their
             conclusion
             therefore
             ,
             that
             a
             Pastor
             is
             not
             bound
             to
             teach
             by
             his
             office
             ,
             because
             hee
             mightafter
             a
             sort
             ,
             and
             in
             an
             order
             ,
             teach
             without
             it
             ;
             it
             is
             ,
             as
             if
             they
             should
             tell
             us
             ,
             that
             he
             who
             is
             bound
             to
             a
             post
             with
             one
             coard
             ,
             cannot
             be
             bound
             with
             two
             .
          
        
         
           
             ADVERSARIES
             .
          
           
             
               THey
               add
               ,
               that
            
             the
             Church
             may
             receiv
             in
             members
             ,
             without
             officers
             ,
             or
             when
             they
             are
             sick
             ,
             or
             in
             prison
             ,
             
               and
               so
            
             baptize
             them
             ,
             as
             the
             primitiue
             Churches
             were
             gathered
             by
             faith
             and
             baptism
             ,
             and
             that
             being
             without
             Pastors
             a
             good
             while
             ,
             which
             the
             Apostles
             afterwards
             placed
             amongst
             them
             .
          
        
         
           
             DEFENCE
             .
          
           
             THey
             oft
             say
             ,
             but
             never
             proue
             ,
             that
             Churches
             are
             gathered
             by
             baptism
             .
             Baptism
             is
             an
             ordinance
             and
             service
             given
             to
             
             the
             Church
             ,
             as
             were
             the
             statutes
             and
             services
             of
             old
             ,
             given
             to
             Israel
             ,
             and
             Circumcision
             amongst
             the
             rest
             .
             If
             the
             Church
             receiv
             in
             men
             by
             baptizing
             them
             ;
             then
             it
             is
             to
             cast
             them
             out
             by
             unbaptizing
             them
             .
             For
             they
             are
             to
             be
             put
             out
             or
             excommunicated
             by
             the
             undoing
             of
             that
             ,
             by
             the
             doing
             of
             which
             they
             were
             taken
             in
             .
          
           
             Besides
             ,
             receiving
             in
             ,
             and
             casting
             out
             of
             members
             are
             dispensations
             of
             Christs
             Kingdom
             ;
             Baptism
             of
             his
             Propheticall
             office
             .
          
           
             Thirdly
             ,
             as
             both
             infants
             might
             be
             born
             in
             the
             Church
             ,
             and
             men
             of
             years
             received
             into
             it
             ,
             and
             both
             the
             one
             and
             other
             be
             be
             baptized
             afterwards
             ,
             as
             God
             affoarded
             fit
             and
             lawfull
             means
             :
             so
             can
             it
             not
             be
             proved
             ,
             specially
             in
             the
             plenty
             that
             
             then
             was
             ,
             that
             the
             Apostles
             still
             left
             not
             behind
             them
             some
             extraordinary
             Officers
             ,
             Prophets
             ,
             or
             Evangelists
             to
             water
             ,
             where
             they
             had
             planted
             ,
             and
             to
             
               order
               things
               unperfected
            
             .
          
           
             Lastly
             ,
             let
             be
             observed
             ,
             how
             in
             this
             place
             ,
             they
             make
             it
             a
             
             work
             of
             the
             same
             power
             ,
             to
             baptize
             ,
             and
             to
             
               receiv
               members
               into
            
             
             
               the
               Church
            
             :
             and
             wherupon
             it
             must
             follow
             inavoidably
             ,
             that
             Baptism
             administred
             by
             one
             alone
             ,
             and
             without
             a
             Church
             power
             (
             which
             theirs
             was
             ,
             and
             is
             ,
             )
             is
             unlawfull
             :
             seeing
             one
             alone
             is
             not
             a
             Church
             ,
             nor
             hath
             power
             to
             receiv
             in
             ,
             or
             cast
             out
             members
             .
          
           
             To
             conclude
             the
             point
             about
             the
             Apostles
             successors
             .
             The
             Apostle
             
               Paul
               ,
               calling
               unto
               him
               at
               Miletus
               the
               Elders
               ,
            
             or
             
               Bishops
               of
               the
               Church
               of
               Ephesus
               ,
            
             and
             charging
             them
             
               to
               feed
               the
               flock
            
             
             
               wherof
               they
               were
               made
               Over-seers
               by
               the
               Holy
               Ghost
            
             ;
             and
             for
             their
             direction
             therin
             ,
             propounding
             unto
             thē
             his
             own
             Apostolicall
             example
             to
             be
             followed
             by
             them
             in
             so
             many
             particulars
             ,
             shews
             who
             are
             the
             Apostles
             ordinarie
             successors
             in
             their
             severall
             charges
             .
             The
             same
             also
             doth
             the
             Apostle
             Peter
             ,
             in
             calling
             himselfe
             a
             Sympresbyter
             ,
             or
             fellow-Elder
             with
             the
             ordinarie
             
             Elders
             .
             And
             truly
             what
             man
             ,
             not
             at
             utter
             defyance
             with
             common
             sense
             ,
             will
             denie
             that
             a
             Pastor
             in
             his
             charge
             is
             more
             properly
             an
             Apostles
             successour
             ,
             then
             a
             private
             brother
             .
          
           
             In
             answering
             mine
             exceptions
             ,
             they
             build
             amisse
             upon
             my
             
             foundation
             ,
             and
             father
             their
             bastards
             upon
             me
             :
             knowing
             that
             I
             both
             put
             ,
             and
             haue
             proved
             against
             them
             ,
             elsewhere
             ,
             a
             difference
             between
             
               no
               Baptism
            
             ,
             and
             
               Baptism
               unlawfully
               administred
            
             ,
             in
             divers
             respects
             ;
             and
             that
             the
             latter
             ,
             though
             it
             ought
             not
             so
             to
             haue
             been
             administred
             ,
             or
             received
             ;
             yet
             ought
             not
             to
             be
             iterated
             ;
             specially
             ,
             if
             God
             haue
             added
             therunto
             the
             inward
             Baptism
             of
             the
             spirit
             of
             regeneration
             .
          
           
             Now
             my
             proofs
             ,
             howsoever
             by
             them
             vilified
             ,
             confirm
             ,
             
             that
             besides
             and
             aboue
             the
             personall
             abilitie
             to
             teach
             ,
             a
             
               speciall
               calling
            
             is
             requisite
             for
             him
             that
             dispenseth
             the
             ordinance
             of
             Baptism
             .
             This
             speciall
             calling
             ordinarie
             is
             by
             the
             Church
             ,
             which
             alone
             hath
             Christs
             delegated
             power
             for
             Ordinances
             .
             
             The
             Argument
             I
             thus
             frame
             .
             That
             which
             by
             many
             proofs
             of
             Scripture
             appears
             to
             haue
             been
             done
             by
             speciall
             calling
             ,
             and
             commission
             from
             Christ
             ,
             and
             never
             otherwise
             ;
             that
             not
             being
             done
             by
             such
             speciall
             calling
             ,
             and
             commission
             ,
             is
             unlawfully
             done
             :
             But
             by
             the
             proofs
             by
             me
             brought
             ,
             it
             appears
             that
             Baptism
             hath
             still
             been
             ministred
             by
             speciall
             calling
             ,
             and
             commission
             ,
             
             and
             not
             otherwise
             ▪
             therefore
             ,
             these
             mens
             Baptism
             not
             so
             administred
             ,
             was
             ,
             and
             is
             ,
             unlawfully
             administred
             ;
             and
             so
             they
             by
             their
             own
             grounds
             (
             which
             they
             vainly
             make
             mine
             )
             
               unbaptized
               persons
            
             .
          
           
             Neither
             can
             they
             make
             an
             escape
             by
             saying
             ,
             that
             they
             in
             
             whom
             I
             instance
             had
             
               no
               calling
               by
               the
               Church
               ,
               nor
               were
               Pastors
               of
               particular
               flocks
               :
            
             Seeing
             our
             question
             is
             not
             of
             Pastors
             ,
             but
             of
             such
             as
             haue
             
               a
               Church-calling
            
             :
             and
             that
             
               Iohn
               Baptist
               ,
               Christs
               disciples
               ,
               Phillip
               ,
            
             and
             the
             rest
             ,
             had
             a
             calling
             extraordinarie
             ,
             These
             Adversaries
             neither
             haue
             the
             former
             ,
             nor
             challenge
             the
             latter
             .
             And
             indeed
             ,
             by
             this
             defence
             ,
             so
             oft
             renewed
             by
             them
             ,
             they
             make
             it
             evident
             to
             all
             the
             world
             ,
             that
             they
             neither
             consider
             of
             their
             own
             practise
             seriously
             ,
             nor
             of
             mine
             exceptions
             .
          
           
             Of
             the
             difference
             between
             teaching
             and
             baptising
             ,
             I
             shall
             speak
             in
             the
             fourth
             Rule
             :
             as
             I
             haue
             also
             formerly
             ,
             both
             in
             this
             Treatise
             ,
             and
             else-where
             ,
             at
             large
             cleered
             their
             exception
             about
             ordination
             :
             which
             they
             cunningly
             dissemble
             .
             Here
             I
             onely
             demand
             of
             them
             ,
             whether
             one
             man
             alone
             ,
             without
             either
             presence
             ,
             or
             preceding
             election
             of
             the
             Church
             ,
             may
             ordain
             a
             Pastor
             ,
             as
             is
             their
             manner
             of
             baptizing
             .
             And
             for
             me
             ,
             doe
             they
             not
             know
             in
             their
             consciences
             that
             I
             was
             ordained
             publiquely
             upon
             the
             solemn
             calling
             of
             the
             Church
             ,
             in
             which
             I
             serue
             ,
             both
             in
             respect
             of
             the
             Ordainers
             ,
             and
             Ordained
             ?
             Whilst
             then
             they
             account
             me
             
               wilfully
               blinde
            
             in
             putting
             difference
             between
             my
             
               Church
               ordination
            
             &
             their
             Baptism
             ;
             they
             shew
             themselvs
             witlesly
             blinde
             in
             making
             them
             alike
             .
          
           
             To
             my
             proof
             ,
             from
             Math.
             3
             ,
             that
             
               Christ
               in
               comming
               to
               Iohn
            
             
             
               to
               be
               baptized
               of
               him
               ,
               fulfilled
               all
               righteousnesse
               ,
            
             &c.
             they
             answer
             ,
             
               That
               this
               is
               still
               done
               ,
               when
               any
               disciple
               ,
               &c
               :
            
             Wherein
             first
             ,
             they
             make
             both
             Iohn
             and
             Christ
             ,
             disciples
             of
             Christ
             :
             Secondly
             ,
             if
             Christ
             had
             herein
             considered
             Iohn
             as
             an
             ordinarie
             disciple
             onely
             ,
             what
             needed
             he
             to
             haue
             come
             from
             one
             countrey
             to
             another
             ,
             even
             from
             Galilee
             ,
             to
             Iordan
             in
             Iudea
             ,
             to
             haue
             been
             baptized
             of
             him
             ?
             Why
             might
             he
             not
             as
             well
             haue
             used
             some
             ordinary
             disciple
             neer
             at
             hand
             ?
             Christ
             therefore
             ,
             in
             being
             
             baptized
             by
             
               Iohn
               ,
               fulfilled
               all
               righteousnesse
            
             ,
             in
             consecrating
             unto
             us
             Baptism
             ,
             as
             Circumcision
             to
             the
             fathers
             ,
             in
             his
             own
             person
             ,
             who
             
               of
               God
               is
               made
               unto
               us
               righteousnesse
               :
            
             and
             
             that
             by
             Iohns
             ministery
             ,
             who
             had
             a
             most
             solemn
             and
             singular
             calling
             thereunto
             .
             Lastly
             ,
             it
             is
             not
             likely
             ,
             which
             they
             take
             for
             certain
             ,
             that
             
               Iohn
               in
               these
               words
               ,
               I
               had
               need
               to
               be
               baptized
               of
               thee
               ,
               meant
               not
            
             (
             to
             wit
             at
             all
             )
             of
             
               the
               baptism
               with
               water
            
             ,
             considering
             that
             the
             quest
             on
             between
             our
             Lord
             and
             him
             ,
             was
             about
             that
             Baptism
             and
             none
             other
             .
             The
             words
             therefore
             insinuate
             ,
             that
             some
             special
             state
             and
             calling
             is
             required
             in
             the
             Baptizer
             aboue
             these
             mens
             common
             disciple-ship
             .
          
           
             Heer
             first
             in
             answering
             Ioh.
             1.
             19.
             25
             ,
             for
             their
             own
             credite
             
             they
             disgrace
             
               the
               Priests
               and
               Levits
               ,
               as
               blind
               and
               ignorant
               Pharisees
               ,
            
             for
             
               demanding
               of
               Iohn
               ,
               by
               what
               authority
               he
               baptized
               .
            
             But
             considering
             both
             their
             places
             ,
             and
             Iohns
             practise
             in
             bringing
             a
             new
             ordinance
             of
             Religion
             into
             the
             Church
             ,
             they
             did
             nothing
             herein
             not
             well
             sorting
             with
             their
             office
             .
          
           
             Secondly
             ,
             their
             answer
             ,
             that
             
               Iohn
               proovs
               his
               authority
               to
               baptize
               ,
               by
               proving
               his
               authority
               to
               preach
               ,
               from
               Esaias
               the
               Prophet
               :
            
             Esa.
             40.
             3
             ,
             shews
             ,
             how
             short
             their
             wits
             are
             in
             gageing
             the
             depth
             of
             the
             Scriptures
             .
             He
             doth
             not
             proue
             his
             authority
             to
             baptize
             ,
             by
             a
             common
             authority
             or
             liberty
             to
             teach
             ,
             which
             any
             of
             Israel
             (
             gifted
             )
             might
             use
             ;
             but
             he
             justifies
             his
             whole
             ministery
             ,
             in
             all
             the
             parts
             of
             it
             ,
             by
             his
             speciall
             calling
             ,
             as
             the
             harbinger
             and
             fore-runner
             of
             Christ
             ,
             plainly
             foretold
             by
             Esay
             and
             Malachy
             .
             Doe
             they
             think
             ,
             that
             the
             Prophets
             words
             ,
             
               The
               voyce
               of
               one
               crying
               in
               the
               wildernes
               ,
            
             appertained
             to
             every
             Israelite
             that
             could
             teach
             ;
             as
             they
             ascribe
             power
             to
             baptize
             to
             each
             of
             their
             teaching
             disciples
             ?
             Or
             might
             Iohn
             ,
             without
             a
             special
             calling
             ,
             haue
             instituted
             and
             brought
             into
             the
             Church
             ,
             as
             he
             did
             ,
             a
             new
             ordinance
             ?
             Yea
             I
             would
             know
             ,
             which
             of
             Iohns
             disciples
             ever
             offered
             to
             baptize
             ?
             Of
             whom
             yet
             it
             cannot
             be
             doubted
             ,
             but
             divers
             were
             able
             to
             teach
             .
          
           
             As
             Cowards
             most
             vilifie
             in
             words
             ,
             where
             in
             deed
             they
             dare
             
             doe
             least
             ,
             so
             doe
             these
             men
             account
             this
             proof
             
               most
               vain
            
             ,
             against
             which
             they
             haue
             nothing
             to
             bring
             ,
             saving
             an
             equivocation
             in
             
             the
             word
             Ordinances
             ,
             and
             a
             cunning
             course
             in
             leaving
             out
             that
             which
             I
             alledg
             from
             Rom.
             12.
             3
             ,
             which
             would
             discover
             the
             fallacie
             .
             The
             different
             nature
             of
             baptism
             and
             teaching
             (
             meerly
             by
             a
             personall
             gift
             )
             is
             evident
             .
             A
             man
             becomes
             a
             Prophet
             ,
             and
             able
             to
             teach
             ,
             by
             the
             gifts
             of
             the
             Spirit
             ,
             knowledge
             and
             utterance
             .
             
             But
             I
             would
             know
             by
             what
             gift
             of
             the
             Spirit
             any
             becoms
             a
             Baptizer
             ,
             or
             able
             to
             baptize
             ?
             2
             Besides
             the
             Scriptures
             ,
             1
             Pet.
             1.
             12
             ,
             the
             light
             of
             nature
             ,
             and
             generall
             law
             of
             loue
             ,
             shews
             ,
             that
             he
             who
             knows
             any
             thing
             profitable
             for
             another
             ,
             should
             in
             his
             place
             ,
             &
             upon
             occasion
             declare
             it
             to
             him
             :
             so
             as
             teaching
             by
             him
             that
             hath
             abilitie
             ,
             hath
             its
             plain
             foundation
             in
             nature
             :
             But
             so
             is
             not
             Baptism
             by
             the
             light
             of
             nature
             ;
             but
             meerly
             ordained
             and
             instituted
             of
             God
             by
             supernaturall
             revelation
             ;
             in
             which
             respect
             I
             call
             it
             an
             
               ordinance
               ▪
            
             And
             this
             consideration
             alone
             ,
             if
             there
             were
             nothing
             else
             ,
             wil
             with
             reasonable
             men
             ,
             oversway
             all
             their
             presumptions
             ▪
             Actions
             of
             religion
             are
             some
             of
             them
             performed
             immediately
             from
             a
             personall
             gift
             ,
             and
             grace
             of
             the
             spirit
             in
             the
             heart
             ,
             as
             preaching
             ,
             or
             prophesying
             ,
             and
             prayer
             ,
             out
             of
             a
             speciall
             state
             or
             office
             ;
             others
             ,
             by
             no
             speciall
             gift
             of
             the
             spirit
             at
             all
             ,
             but
             by
             authoritie
             conferred
             upon
             some
             speciall
             person
             ;
             as
             the
             ministration
             of
             Sacraments
             ,
             censures
             ,
             ordination
             ,
             &
             the
             like
             :
             &
             lastly
             ,
             some
             others
             by
             both
             ,
             as
             pastoral
             preaching
             ,
             prayer
             ,
             &c
             :
             the
             gift
             ministring
             abilitie
             ;
             and
             the
             office
             charge
             to
             use
             the
             gift
             ,
             for
             feeding
             of
             the
             flock
             committed
             to
             the
             officer
             .
          
           
             In
             answering
             my
             fift
             Proof
             ,
             the
             alledg
             things
             partly
             imper●●n●nt
             ,
             
             and
             partly
             unreasonable
             .
             Of
             the
             former
             sort
             is
             their
             discourse
             about
             the
             
               Eun●●chs
               being
               a
               member
               of
               Christ
               ,
            
             and
             his
             
               remaining
               in
               any
               particular
               Church
            
             :
             Whereas
             they
             should
             haue
             answered
             directly
             ,
             whether
             by
             his
             faith
             and
             baptism
             hee
             had
             been
             made
             a
             member
             of
             any
             particular
             Church
             ,
             or
             not
             ?
             But
             they
             seeing
             what
             would
             follow
             upon
             a
             direct
             answer
             ,
             haue
             rather
             chosen
             an
             indirect
             evasion
             .
             Of
             like
             hue
             is
             that
             which
             they
             add
             of
             
               Israels
               renewed
               covenant
            
             ,
             (
             conceiving
             Israel
             as
             a
             true
             Church
             )
             which
             we
             meddle
             not
             with
             in
             this
             businesse
             .
          
           
             Absurd
             it
             is
             in
             it selfe
             ,
             and
             a
             slandering
             of
             our
             practise
             ,
             
             which
             they
             affirm
             of
             one
             casting
             out
             another
             ,
             where
             there
             
             are
             but
             two
             of
             a
             Church
             .
             Which
             of
             us
             ever
             so
             held
             or
             practized
             ?
             One
             man
             ,
             or
             woman
             either
             ,
             may
             upon
             just
             ground
             ,
             separate
             from
             a
             whole
             Church
             :
             may
             he
             ,
             or
             she
             therfore
             excommunicate
             a
             whole
             Church
             ?
             Or
             hath
             
               I.
               M.
            
             excommunicated
             the
             whole
             Church
             of
             England
             ?
             Separation
             ,
             where
             lawfull
             ,
             onely
             shews
             the
             liberty
             ,
             which
             every
             Christian
             hath
             to
             keep
             himselfe
             pure
             from
             the
             sins
             of
             others
             :
             Excommunication
             imports
             a
             judiciarie
             power
             and
             state
             of
             authority
             to
             execute
             a
             solemn
             censure
             and
             punishment
             :
             which
             appertains
             onely
             to
             the
             
               Church
               gathered
               together
               in
               Christs
               name
            
             ;
             which
             one
             cannot
             
             be
             .
             Two
             may
             joyn
             together
             ,
             and
             so
             receiving
             one
             another
             mutually
             may
             become
             a
             Church
             :
             or
             may
             ,
             upon
             just
             occasion
             ,
             part
             a
             sunder
             ,
             and
             so
             dissolv
             :
             but
             cannot
             
               receiv
               in
            
             ,
             to
             speak
             properly
             ,
             or
             cast
             out
             one
             another
             ,
             by
             solemn
             ordinance
             :
             this
             imports
             authority
             ;
             the
             former
             ,
             liberty
             onely
             .
             But
             thus
             it
             becomes
             the
             new
             builders
             of
             Babylon
             ,
             to
             use
             
               brick
               for
               stone
            
             ,
             and
             lime
             for
             well
             tempered
             morter
             .
          
           
             Their
             answer
             to
             my
             sixt
             proofe
             about
             witnesses
             of
             the
             baptism
             ,
             
             that
             
               Phillip
               baptized
               the
               Eunuch
               ,
               and
               Ananias
               ,
               Saul
               ,
               none
            
             else
             
               being
               by
            
             ,
             is
             presumptuous
             .
             It
             is
             apparant
             ,
             Act.
             8
             ,
             that
             the
             Eunuch
             had
             divers
             in
             his
             r●tinue
             ,
             and
             most
             probable
             ,
             that
             some
             of
             them
             were
             godly
             also
             ,
             and
             baptized
             with
             him
             ,
             though
             the
             story
             mention
             him
             alone
             .
             Neither
             is
             it
             like
             ,
             that
             Ananias
             in
             that
             citie
             ,
             where
             so
             many
             Christians
             were
             ,
             was
             not
             accompanyed
             with
             some
             or
             other
             of
             them
             .
             Besides
             ,
             those
             Baptisms
             were
             administred
             by
             extraordinarie
             ,
             and
             miraculous
             direction
             ,
             and
             assistance
             ;
             and
             therefore
             not
             to
             be
             drawn
             ,
             for
             the
             manner
             ,
             into
             ordinarie
             example
             .
             Lastly
             ,
             these
             instances
             overthrow
             their
             main
             ground
             ,
             which
             is
             ,
             that
             all
             particular
             Churches
             ,
             are
             gathered
             by
             Faith
             and
             Baptism
             .
             One
             alone
             cannot
             be
             a
             Church
             :
             Neither
             is
             a
             Church
             gathered
             by
             that
             which
             may
             lawfully
             be
             performed
             without
             a
             Church-gathering
             .
             Pauls
             own
             manifestation
             of
             the
             grace
             of
             Christ
             received
             ,
             was
             sufficient
             testimonie
             of
             his
             conversion
             ;
             and
             the
             Churches
             weaknes
             it
             was
             ,
             to
             stand
             need
             of
             further
             witness
             .
          
           
             In
             their
             answer
             to
             mine
             other
             demand
             ,
             that
             
               any
               disciple
            
             
             
             
               present
               ,
               though
               no
               instrument
               of
               conversion
               ,
               may
               baptize
               ,
            
             they
             raze
             their
             own
             main
             ground
             (
             which
             how
             sandie
             soever
             ,
             yet
             
             is
             theirs
             )
             from
             Math.
             28.
             19
             ,
             that
             
               Every
               Disciple
               ,
               that
               can
               teach
               ,
               or
               make
               disciples
               ,
               according
               to
               his
               best
               abilitie
               ,
               may
               baptize
            
             ;
             and
             
               whosoever
               makes
               a
               disciple
               may
               baptize
            
             ;
             and
             that
             
               Christ
               hath
               coupled
               them
               together
               ,
               and
            
             that
             
               no
               man
               should
               seperate
               them
            
             ,
             &c.
             yet
             here
             themselvs
             seperate
             them
             ,
             in
             affirming
             that
             any
             disciple
             ,
             though
             making
             no
             disciple
             ,
             nor
             being
             
               instrument
               of
               conversion
               ,
               may
               baptize
               .
            
             Their
             instances
             of
             Christs
             
               baptizing
               none
               ,
               but
               leaving
               that
               to
               his
               followers
               ,
            
             and
             
               Pauls
               baptizing
               few
               in
               Corinth
            
             ,
             are
             too
             presumptuous
             .
             It
             is
             too
             much
             vanity
             for
             base
             persons
             to
             play
             on
             stages
             the
             parts
             of
             Kings
             :
             what
             is
             it
             then
             for
             
               Iohn
               Murton
            
             ,
             to
             play
             Christ
             and
             Paul
             (
             if
             yet
             Paul
             had
             not
             Evangelists
             in
             his
             companie
             )
             in
             commanding
             others
             of
             his
             disciples
             to
             baptize
             his
             converts
             ,
             as
             Christ
             our
             Lord
             did
             his
             ?
          
           
             About
             womens
             baptism
             ,
             they
             are
             like
             a
             bird
             in
             a
             net
             ,
             seeking
             many
             holes
             to
             get
             out
             ,
             but
             finding
             none
             .
             First
             ,
             they
             answer
             ,
             that
             
               women
               may
               neither
               teach
               nor
               baptize
               in
               the
               Church
               :
            
             True
             :
             But
             why
             not
             ,
             as
             they
             doe
             ?
             which
             is
             ,
             not
             in
             the
             Church
             ;
             but
             out
             of
             it
             ,
             and
             in
             a
             corner
             ,
             where
             ,
             it
             may
             be
             ,
             none
             is
             present
             but
             the
             baptizer
             and
             baptized
             ?
             They
             say
             further
             ,
             that
             
               women
               haue
               been
               ,
               and
               may
               bee
               ,
               worthy
               instruments
               of
               converting
               of
               others
               .
            
             I
             grant
             it
             ,
             and
             that
             even
             of
             men
             .
             But
             may
             they
             therfore
             baptize
             them
             ?
             This
             they
             dare
             not
             say
             ,
             nor
             doe
             ;
             and
             yet
             except
             they
             say
             it
             ,
             they
             must
             unsay
             their
             so
             oft
             repeated
             lesson
             ,
             
               They
               that
               may
               convert
               ,
               may
               baptize
               .
            
          
           
             Their
             dispute
             from
             my
             former
             plea
             out
             of
             
               Mr.
               Perkins
            
             ,
             that
             
               where
               God
               giues
               the
               word
               ,
               he
               giues
               the
               power
               also
               ,
            
             helps
             not
             :
             For
             first
             ,
             both
             Mr.
             Perkins
             ,
             and
             I
             ,
             speak
             of
             a
             Church
             having
             
             this
             power
             of
             the
             Lord
             ,
             and
             not
             of
             a
             single
             person
             .
             
               If
               all
               the
               body
               were
               one
               member
               ,
               where
               were
               the
               body
               ,
            
             or
             Church
             ,
             saith
             the
             Apostle
             ?
             These
             men
             make
             all
             the
             body
             ,
             and
             one
             member
             the
             same
             .
             One
             and
             all
             ,
             and
             all
             and
             one
             ,
             is
             all
             one
             with
             them
             .
             Secondly
             ,
             we
             speak
             of
             having
             and
             using
             the
             power
             of
             the
             Lord
             ,
             according
             to
             the
             Lords
             order
             ;
             and
             not
             in
             their
             confused
             ▪
             
             fashion
             .
             Which
             order
             of
             the
             Lord
             is
             ,
             that
             men
             first
             be
             called
             (
             ordinarily
             )
             by
             the
             Church
             ,
             and
             so
             minister
             baptism
             
               as
               the
               stewards
               of
               the
               mysteries
               of
               God.
               
            
          
           
             Lastly
             ,
             they
             most
             wrongfully
             accuse
             
               Peter
               Martyr
            
             ,
             and
             me
             from
             him
             ,
             as
             pleading
             for
             
               womens
               baptism
            
             :
             the
             Reader
             that
             pleaseth
             ,
             may
             see
             the
             contrary
             .
          
           
             I
             doe
             not
             ,
             as
             they
             here
             challenge
             me
             ,
             in
             answering
             their
             objection
             ,
             
             that
             because
             
               men
               ,
               by
               vertue
               of
               their
               gift
               ,
               without
               other
               calling
               ,
               may
               doe
               the
               greater
               which
               is
               teaching
               ,
            
             they
             
               may
               doe
               the
               lesse
               ,
               which
               baptizing
            
             is
             :
             wrong
             them
             ;
             as
             saying
             ,
             having
             no
             calling
             ,
             but
             no
             
               other
               calling
               but
               by
               their
               gift
               .
            
             If
             they
             haue
             any
             other
             calling
             ,
             though
             not
             Pastorall
             ,
             let
             them
             shew
             it
             ;
             and
             so
             renounce
             their
             former
             plea
             raysed
             from
             their
             personall
             gifts
             alone
             .
          
           
             Their
             proof
             that
             
               he
               that
               may
               doe
               the
               greater
               may
               doe
               the
               lesse
               ,
            
             
             is
             taken
             from
             Mathew
             23.
             16.
             17.
             
             -
             19.
             20.
             
             &c.
             Wherein
             they
             say
             ,
             
               Christ
               proveth
               plainly
               ,
               that
               either
               it
               was
               not
               lawfull
               for
               them
               to
               swear
               by
               the
               gold
               ,
               and
               the
               offerings
               ,
               which
               were
               lesser
               :
               or
               that
               it
               was
               lawfull
               for
               them
               to
               swear
               by
               the
               temple
               ,
               and
               altar
               .
            
          
           
             Nothing
             lesse
             .
             It
             was
             lawfull
             to
             swear
             by
             none
             of
             them
             
             all
             ,
             but
             by
             the
             Lord
             onely
             :
             The
             meaning
             of
             Christ
             was
             to
             reprove
             the
             hypocrisy
             and
             coveteousnes
             of
             the
             Pharisees
             ,
             that
             bare
             the
             people
             in
             hand
             ,
             that
             if
             they
             sware
             by
             the
             altar
             ,
             and
             temple
             ,
             it
             bound
             them
             not
             ,
             at
             least
             ,
             in
             comparison
             ;
             but
             if
             they
             swore
             by
             the
             gold
             ,
             or
             offering
             ,
             that
             oath
             bound
             them
             to
             performance
             ;
             that
             by
             this
             means
             ,
             they
             might
             possesse
             the
             peoples
             minds
             with
             an
             high
             opinion
             of
             the
             offrings
             ,
             and
             gold
             ,
             which
             turned
             to
             their
             proper
             advantage
             and
             profit
             .
             If
             from
             hence
             they
             would
             conclude
             any
             thing
             as
             lawfull
             from
             the
             greater
             to
             the
             lesse
             ,
             they
             must
             argue
             thus
             .
             If
             it
             be
             lawfull
             to
             swear
             by
             the
             greater
             ,
             then
             by
             the
             lesse
             much
             more
             :
             But
             it
             is
             lawfull
             to
             swear
             by
             the
             greater
             ,
             and
             greatest
             ,
             God
             himself
             ,
             
               that
               dwelleth
               in
               the
               temple
            
             :
             Therefore
             it
             is
             lawfull
             to
             swear
             by
             the
             temple
             ,
             altar
             ,
             sacrifice
             ,
             heaven
             ,
             earth
             ,
             &c.
             
             If
             they
             would
             be
             ashamed
             of
             this
             conclusion
             ,
             so
             may
             they
             be
             of
             their
             argumentation
             .
          
           
           
             My
             plea
             for
             the
             power
             of
             calling
             ministers
             ,
             and
             censuring
             
             offenders
             by
             the
             Church
             where
             officers
             are
             wanting
             (
             which
             here
             again
             they
             bring
             in
             )
             is
             in
             their
             hand
             ,
             like
             a
             sword
             in
             a
             childs
             hand
             ,
             wherewith
             he
             sooner
             hurts
             himself
             ,
             then
             his
             enemie
             .
             For
             (
             to
             let
             passe
             the
             difference
             between
             the
             power
             of
             receiving
             in
             ,
             and
             casting
             out
             of
             members
             ,
             and
             so
             of
             chusing
             of
             ministers
             ,
             on
             the
             one
             side
             ;
             and
             of
             baptizing
             on
             the
             other
             ,
             elswhere
             manifested
             )
             they
             here
             strike
             thorow
             their
             own
             course
             ,
             in
             confessing
             that
             these
             things
             must
             be
             done
             by
             the
             Churches
             power
             and
             right
             ;
             by
             which
             they
             baptize
             not
             ,
             but
             merely
             by
             a
             personall
             liberty
             :
             by
             which
             yet
             they
             themselvs
             ,
             I
             suppose
             ,
             would
             be
             loath
             to
             avow
             the
             calling
             of
             ministers
             ,
             and
             censuring
             of
             offenders
             .
          
           
             That
             my
             
               collection
               from
               Scripture
            
             is
             their
             conviction
             ,
             &
             makes
             plainly
             against
             their
             corner
             stone
             ,
             that
             
               he
               which
               may
               doe
               the
               greater
               may
               doe
               the
               lesse
               ,
            
             they
             may
             see
             ,
             if
             they
             please
             to
             consider
             it
             .
             For
             if
             the
             Prophets
             in
             Israel
             (
             not
             being
             Levites
             )
             though
             preaching
             Gods
             word
             ,
             might
             not
             carry
             the
             ashes
             from
             under
             the
             altar
             ;
             but
             
               the
               Levites
            
             onely
             ;
             then
             their
             rule
             holds
             not
             absolutely
             ,
             that
             he
             that
             may
             doe
             the
             greater
             ,
             may
             doe
             the
             lesse
             ;
             and
             so
             they
             must
             confesse
             ,
             except
             they
             will
             deny
             the
             preaching
             of
             Gods
             word
             to
             be
             a
             greater
             thing
             then
             the
             carrying
             of
             the
             ashes
             out
             of
             the
             Temple
             .
          
           
             The
             former
             part
             of
             their
             first
             answer
             ;
             that
             
               the
               preists
               onely
            
             
             (
             they
             should
             say
             the
             
               Levites
               )
               were
               appointed
               to
               this
               ,
            
             makes
             against
             them
             ,
             as
             shewing
             ,
             that
             we
             are
             not
             to
             measure
             our
             liberty
             or
             power
             by
             the
             greatnesse
             or
             smalnesse
             of
             the
             thing
             ,
             but
             by
             Gods
             appoyntment
             ,
             who
             hath
             allotted
             to
             every
             one
             his
             portion
             .
             Their
             second
             answer
             is
             of
             admirable
             devise
             ,
             that
             
               as
               the
               preists
               might
               meddle
               with
               all
               the
               services
               of
               the
               old
               Testament
               ;
               So
               all
               the
               saints
               being
               preists
               unto
               God
               (
               no
               men
               excepted
               )
               may
               meddle
               with
               all
               the
               services
               of
               the
               new
               Testament
               .
            
          
           
             But
             why
             might
             ,
             and
             may
             ;
             and
             not
             ought
             ,
             and
             must
             ?
             The
             Preists
             under
             the
             Law
             were
             bound
             (
             leaving
             unto
             the
             high
             Preist
             his
             function
             ,
             and
             to
             the
             Levites
             ,
             theirs
             )
             in
             their
             courses
             ,
             to
             all
             the
             services
             of
             the
             Tabernacle
             ,
             and
             Temple
             
             So
             by
             their
             crooked
             rule
             ,
             every
             Christian
             (
             no
             men
             excepted
             )
             not
             onely
             may
             ,
             in
             liberty
             ,
             but
             must
             in
             duty
             ,
             minister
             not
             onely
             baptism
             but
             the
             Lords
             Supper
             also
             ,
             and
             all
             other
             ordinances
             ,
             in
             his
             turn
             :
             and
             so
             all
             must
             be
             alike
             for
             publicke
             ministrations
             ;
             for
             all
             are
             Preists
             to
             God
             alike
             .
             
               All
               the
               congregation
            
             
             
               are
               holy
               every
               one
               of
               them
               ,
               and
               the
               Lord
               is
               among
               them
               ,
               and
               you
               Moses
               and
               Aaron
               ,
               take
               too
               much
               upon
               you
            
             ;
             said
             Korah
             of
             old
             .
             They
             err
             grosly
             therefore
             in
             making
             all
             Preists
             ,
             for
             all
             publique
             ordinances
             in
             the
             Church
             :
             whereof
             some
             appertayn
             to
             Christs
             Propheticall
             administration
             as
             the
             sacraments
             ,
             which
             are
             seales
             of
             the
             Covenant
             dispensed
             by
             preaching
             :
             others
             to
             his
             kingdom
             ,
             as
             the
             appointing
             of
             officers
             ,
             and
             censuring
             of
             offenders
             .
             Our
             Christian
             Preisthood
             stands
             onely
             in
             our
             offering
             of
             spirituall
             sacrifices
             to
             God
             ,
             our
             selvs
             first
             ,
             and
             so
             consequently
             the
             sacrifices
             of
             prayses
             ,
             and
             prayer
             from
             a
             broken
             heart
             ,
             works
             of
             mercy
             ,
             and
             the
             like
             .
          
           
             That
             baptism
             is
             a
             
               service
               of
               the
               Temple
            
             ,
             that
             is
             ,
             an
             ordinance
             of
             the
             Church
             ,
             we
             haue
             formerly
             proved
             :
             And
             surely
             strange
             it
             is
             ,
             that
             I
             should
             need
             to
             proue
             ,
             that
             there
             is
             any
             ordinance
             of
             religion
             which
             the
             Church
             is
             not
             to
             administer
             .
             
               Paul
               and
               Apollos
               ,
               and
               Cephas
               are
            
             the
             Churches
             ,
             and
             is
             not
             their
             baptism
             theirs
             ?
             This
             whilst
             they
             compare
             to
             the
             
               hewing
               of
               stones
               in
               the
               mountains
               ,
            
             they
             lay
             in
             common
             for
             ministration
             to
             very
             unbeleevers
             ,
             with
             disciples
             :
             for
             
               the
               Zidonians
            
             ,
             or
             other
             of
             the
             Heathens
             ,
             as
             well
             as
             Israelites
             might
             either
             square
             
             stones
             ,
             or
             
               hew
               wood
            
             for
             the
             Temple
             .
          
           
             Lastly
             ,
             touching
             my
             similitude
             .
             As
             it
             cannot
             be
             denyed
             ,
             but
             that
             the
             setting
             of
             the
             seal
             unto
             the
             Kings
             pardon
             granted
             to
             a
             malefactour
             ,
             is
             a
             matter
             both
             of
             more
             solemnity
             ,
             and
             authority
             ,
             then
             the
             bare
             manifestation
             and
             making
             known
             of
             the
             same
             pardon
             ;
             which
             any
             ,
             ordinarily
             ,
             may
             do
             to
             any
             ,
             as
             oportunity
             servs
             :
             So
             haue
             I
             proved
             long
             agoe
             against
             these
             Adversaries
             ,
             by
             many
             Arguments
             ,
             hitherto
             by
             them
             unanswered
             ,
             and
             I
             assure
             my self
             unanswerable
             ,
             that
             the
             outward
             baptism
             ,
             of
             which
             we
             speak
             ,
             is
             an
             outward
             seal
             of
             the
             Covenant
             of
             grace
             :
             that
             is
             ,
             an
             holy
             outward
             signe
             ordained
             of
          
           
           
             God
             ,
             as
             a
             means
             by
             the
             work
             of
             the
             spirit
             ,
             to
             confirm
             the
             faith
             of
             the
             Church
             in
             her
             washing
             ,
             both
             from
             the
             guilt
             and
             contagion
             of
             sin
             ,
             by
             the
             bloud
             of
             Christ
             Iesus
             .
             More
             then
             this
             ,
             we
             mean
             not
             in
             calling
             the
             Sacraments
             Seals
             ,
             with
             the
             Apostle
             ;
             
             and
             lesse
             none
             can
             yeeld
             them
             ,
             that
             hath
             learnt
             their
             right
             use
             ,
             either
             from
             his
             own
             fruitfull
             experience
             ,
             or
             the
             Scriptures
             information
             .
             Glory
             be
             to
             God
             ,
             and
             good
             to
             men
             .
          
        
      
       
         FINIS
         .
      
    
     
       
         
           Courteous
           Reader
           ,
           take
           knowledge
           that
           (
           the
           Author
           being
           absent
           )
           through
           oversight
           these
           faults
           (
           mostly
           materiall
           )
           haue
           escaped
           ,
           which
           I
           pray
           thee
           correct
           as
           thou
           readest
           :
           if
           more
           thou
           findest
           ,
           impute
           them
           to
           hastie
           oversight
           .
        
         
           PAge
           24
           line
           5
           ,
           for
           
             sin
             stands
             not
             in
             &c.
          
           reade
           ,
           
             sin
             stands
             in
             ,
             &c.
          
           pag.
           40
           ,
           lin
           .
           1
           ,
           for
           
             are
             done
          
           ,
           read
           ,
           
             are
             not
             done
          
           :
           p.
           44
           l.
           3●
           ,
           for
           
             of
             themselvs
             the
          
           ,
           r.
           
             of
             the
          
           :
           p.
           45.
           l.
           20
           ,
           for
           and
           ,
           r.
           add
           :
           p.
           56
           ,
           l.
           12
           ,
           for
           calling
           ,
           r.
           calling
           :
           p.
           72.
           l.
           6
           ,
           for
           falsifying
           ,
           r.
           falsitie
           :
           p.
           80.
           l.
           11
           ,
           for
           purpose
           ,
           r.
           purposes
           :
           p.
           81.
           l.
           8
           ,
           after
           vers
           .
           add
           comma
           :
           p.
           93.
           l
           4
           ,
           for
           
             but
             will
          
           ,
           r.
           
             but
             nil
          
           :
           p.
           134
           ,
           l.
           4
           ,
           for
           regenerate
           ,
           r.
           unregenerate
           :
           p.
           137.
           l.
           25
           ,
           for
           indossolible
           ,
           r.
           indissolible
           :
           p.
           156
           ,
           l.
           12
           ,
           for
           casuality
           ,
           r.
           causality
           :
           p.
           168
           ,
           l.
           22
           ,
           for
           
             or
             Will
             ,
             that
             ,
             in
          
           r.
           
             or
             Will
             in●
          
           p.
           175
           ,
           l.
           15
           ,
           for
           
             things
             ,
             as
          
           ,
           r.
           
             things
             ?
             As.
          
           
        
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A10833-e70
           
             Rom.
             10.
             2.
             
          
           
             Epistle
             to
             the
             Reader
             ▪
             
          
           
             1
             Cor.
             14.
             38.
             
          
           
             Eph.
             4.
             8.
             11.
             
          
           
             Phil.
             4.
             4.
             
          
           
             Act.
             20.
             19
             
             Eph.
             4.
             15.
             
          
        
         
           Notes for div A10833-e450
           
             Pag.
             3.
             
          
           
             1
             Pet.
             1.
             
             1●
             ▪
             20.
             
          
           
             Synod
             Dor.
             Art.
             6.
             15
             ,
             of
             divine
             providence
             .
          
           
             Pag.
             4.
             5.
             
          
           
             Gen.
             3.
             
          
           
             Act.
             2.
             22.
             23
             ,
             &
             ch
             .
             4.
             27.
             28.
             
          
           
             Pag
             ,
             28.
             29
             ▪
             
          
           
             Ioh.
             3.
             16.
             
             Gal.
             2.
             20.
             1.
             
             Ioh.
             4.
             9.
             
             Rom
             5.
             vers
             25.
             29.
             
          
           
             Mark.
             3.
             31.
             
             Luk.
             24.
             20.
             
             ▪
             26.
             
             Ioh.
             12.
             32.
             33.
             
             Gal.
             3.
             13.
             
          
           
             2.
             
             Sam.
             12.
             10.
             11.
             12.
             
          
           
             2
             King.
             29
             ▪
             19.
             
             Psal.
             119.
             160
             ,
             164
             ▪
             
          
           
             Pag.
             5.
             
          
           
             Gen.
             22.
             
          
           
             Exod.
             4.
             21.
             22.
             
             Luk.
             12.
             50.
             
             &
             .
             22.
             42.
             
          
           
             Pag.
             5.
             
          
           
             Pag.
             6.
             
          
           
             2
             Sam.
             12
             ,
             &
             15
             ,
             &
             16.
             
             Rom.
             1.
             
          
           
             Pag.
             6.
             7.
             
          
           
             2.
             
             Pet.
             2.
             10.
             
             Iude
             10.
             
          
           
             Iam.
             1.
             17.
             
          
           
             Pag.
             7.
             3.
             9.
             10.
             
          
           
             Prov.
             16.
             4.
             
             Rom.
             11.
             36
             
          
           
             Pag.
             10.
             
          
           
             1
             Tim.
             6.
             16
             1
             
             Tim.
             1.
             17
             ▪
             
          
           
             Psal.
             115.
             4.
             
          
           
             Pag.
             11.
             
          
           
             Pag.
             11.
             12
             
          
           
             1
             Cor.
             12.
             4.
             
          
           
             Pag.
             12.
             
          
           
             ●
             Tim.
             5.
             21
             
             Esay
             6.
             2.
             
          
           
             Mat.
             16.
             11.
             
             Ioh.
             4.
             34.
             
             Act.
             20.
             28.
             
          
           
             Mat.
             18.
             7.
             1
             
             Cor.
             11.
             19
             
          
           
             1
             King.
             2
             ●
             ▪
             
          
           
             Chap.
             12.
             23
             
             &
             33.
             11
             ▪
             
          
           
             Prov.
             1.
             2●
             
          
           
             Chap.
             33.
             
             1●
             ▪
             
          
           
             2
             Tim.
             2.
             24.
             25.
             26.
             
          
           
             Ioh.
             6.
             44.
             
          
           
             Psal.
             135.
             6.
             
          
           
             Pag.
             12
             ,
             13.
             14.
             
          
           
             Matth.
             25.
             
          
           
             Gen.
             1.
             1.
             2.
             
          
           
             ●●●
             .
             17.
             28
             
          
           
             ●●●
             .
             146.
             6
             ▪
             
          
           
             Mat.
             15.
             1●
             
          
           
             Gen.
             38.
             
          
           
             Pag.
             14
             ,
             15
             ▪
             17.
             
          
           
             Ma●
             .
             11.
             29
             
          
           
             Pag.
             17.
             
          
           
             Pag.
             17.
             
          
           
             Pag.
             18.
             
          
           
             Act.
             15.
             18.
             
          
           
             Pag.
             19.
             
          
           
             Esay
             53.
             7
             
             ▪
             10.
             
          
           
             Iam.
             1.
             17.
             
             ●
             Sam.
             14.
             29.
             
          
           
             Pag.
             20.
             
          
           
             Pag.
             20
             ,
             21
             ▪
             22.
             
          
           
             Prov.
             16.
             23
             
             Mat.
             10.
             29
             
          
           
             Pag.
             23.
             &c
             
          
           
             Gen.
             45.
             
             Exod.
             4.
             
             &
             9.
             
             Iob.
             1.
             2.
             
             Sam.
             16.
             2.
             
             Sam.
             24.
             2.
             
             King.
             22
             Esay
             10.
             2.
             
             Thess.
             2.
             
          
           
             Pag.
             23.
             
          
           
             2
             Sam.
             16.
             10.
             
          
           
             Iob
             1.
             21.
             
          
           
             2
             Sam.
             24.
             1
             
          
           
             Pag.
             24.
             1
             
             King.
             22.
             
          
           
             Pag.
             25.
             
          
           
             Rom.
             11.
             3●
             
          
           
             Pag.
             26.
             
          
           
             Esa.
             10.
             6.
             7
             12.
             13.
             
             &c.
             
          
           
             Pag.
             31.
             
          
           
             Pag.
             27.
             
          
           
             Mat.
             8.
             15.
             
             Mark.
             1.
             31
             
          
           
             2
             Sam.
             18
             ▪
             22.
             23.
             
          
           
             Gen.
             45.
             5.
             7.
             8.
             
          
           
             Pag.
             30
             ,
          
           
             Pag.
             4
             ,
             5.
             6.
             7.
             8.
             
          
           
             ●ee
             Vrsinus
             of
             the
             divine
             Providence
             .
          
           
             Pag.
             31.
             32
             
          
           
             vers
             .
             3●
             .
          
           
             Mat.
             4.
             10.
             11.
             
          
           
             Mat.
             13.
             1●
             
          
           
             ch
             .
             11.
             26
             ▪
             
          
           
             Rom.
             9.
             8
             
          
        
         
           Notes for div A10833-e8280
           
             Pag.
             34.
             35
             
          
           
             Of
             divine
             Predestination
             ,
             Art.
             7.
             
          
           
             Pag.
             34.
             
             ●●
             36.
             
          
           
             Mat.
             11.
             28
             
          
           
             Mat.
             11.
             24
             
          
           
             Pag.
             3●
             ▪
             
          
           
             Psal.
             15.
             ●●
             
          
           
             Ezech.
             11.
             19
             ,
             &
             chap.
             36.
             26.
             27.
             
          
           
             Mat.
             25.
             26
             
             Rom.
             8.
             30
             
             Ephes.
             1.
             9.
             
          
           
             Ioh.
             1.
             12.
             
             Eph.
             2.
             8.
             
          
           
             ●
             Cor.
             2.
             14
             15.
             
          
           
             1
             Cor.
             3.
             6.
             7
             
          
           
             Ioh.
             6
             44.
             
          
           
             Vers.
             47.
             
          
           
             2
             Tim.
             2.
             24.
             25.
             
          
           
             Luk.
             18.
             10
             
             ●1
             .
          
           
             Pag.
             36.
             37.
             38.
             39.
             
             &c.
             
          
           
             Mat.
             11.
             25
             
             Act.
             16.
             14
             
             Act.
             13.
             18
             2.
             
             Tim.
             2
             ▪
             25.
             
          
           
             Ephes.
             1.
             4.
             
          
           
             Pag.
             42.
             43
             
          
           
             Prov.
             7.
             
          
           
             Vers.
             3.
             
          
           
             Vers.
             11.
             
          
           
             Rom.
             8.
             ●●
             
          
           
             Eph.
             1.
             3.
             4.
             5.
             13.
             
          
           
             Math.
             22.
             
             ●
             .
             12.
             
          
           
             Act.
             15.
             18
             
          
           
             Pag.
             39.
             42
             43.
             44.
             
          
           
             Ephes.
             1.
             4.
             
          
           
             Vers.
             5.
             
          
           
             Deut.
             4.
             35.
             ch
             .
             7.
             7.
             8
             ,
             ch
             .
             14.
             2.
             
          
           
             Psal.
             65.
             4.
             
          
           
             Iob.
             15.
             16.
             
          
           
             Iam.
             1.
             6.
             
             ●
             Iob.
             3.
             22.
             
          
           
             Ephes.
             2.
             8
             
             ▪
             2
             Tim.
             2.
             2●
             
          
           
             chap.
             10.
             3.
             6
             
          
           
             ●
             .
             4.
             
          
           
             ●
             Pet.
             1.
             2.
             
             Iam.
             2.
             5.
             
             Eph.
             1.
             4.
             1
             
             Cor.
             1.
             2.
             
             ●
             Pet.
             1.
             3.
             
          
           
             Pag.
             39.
             
          
           
             Ioh.
             15.
             19
             ▪
             
          
           
             1
             Ioh.
             3.
             13
             
             ▪
             &
             5.
             19.
             
          
           
             Pag.
             40.
             
          
           
             Pag.
             40.
             41
             
          
           
             Pag.
             41.
             42
             43.
             44.
             
          
           
             Pag.
             43.
             44
             
          
           
             Ephe.
             1
             4.
             5
             
             Math.
             11.
             25.
             26.
             
          
           
             Rom.
             ●
             .
             21.
             
             ●2
             .
             23.
             
          
           
             Pag.
             44.
             
          
           
             Pag.
             44.
             45
             46
             ,
             &c
             ▪
             
          
           
             Act.
             20.
             
             2●
             .
             Rom.
             5.
             10.
             
          
           
             Ver.
             6.
             8.
             
          
           
             Pag.
             45.
             
          
           
             Ver.
             15.
             16.
             17.
             
          
           
             Vers
             9.
             
             Vers.
             17.
             
          
           
             Ioh.
             14
             ,
             13.
             1
             
             Ioh.
             5.
             14
             
             Math.
             23.
             3
             
             Act.
             2.
             
             4●
             .
          
           
             Luk.
             13.
             23.
             24.
             1.
             
             Ioh.
             1.
             15
             
             Math.
             7.
             6.
             2.
             
             Tim.
             4.
             14.
             
          
           
             Psal.
             36.
             7.
             
          
           
             Vers.
             1.
             3.
             
          
           
             Chap.
             1.
             9.
             
          
           
             Ioh.
             13
             ,
             1.
             
          
           
             Ioh.
             3.
             16.
             
          
           
             Rom.
             5.
             6.
             
          
           
             1
             Cor.
             6.
             20
             
             ▪
             1
             Tim.
             2.
             6.
             
             Mat.
             20
             ▪
             25
             ▪
             Ephes.
             1.
             7.
             
          
           
             Pag.
             45.
             
          
           
             Act.
             13.
             48
             
             Act.
             18.
             10
             
          
           
             1.
             
             Cor.
             3.
             6.
             7.
             
             Chap.
             6.
             20.
             
          
           
             Pag.
             46.
             
          
           
             Psa.
             147.
             19
             
             ●0
             .
          
           
             Rom.
             15.
             20.
             21.
             
          
           
             Pag.
             46.
             47
             ▪
             
          
           
             Rom.
             9.
             22.
             
          
           
             Rom.
             11.
             33
             ▪
             
          
           
             2.
             
             Pet.
             2.
             4.
             
             Iude
             6.
             
          
           
             Pag.
             47.
             
          
           
             Pag.
             47.
             48
             
             ▪
             49.
             &c.
             
          
           
             Pag.
             4●
             .
          
           
             Pag.
             117.
             
          
           
             Rom.
             7.
             22.
             23.
             25.
             
          
           
             Pag.
             50.
             51
             
             ▪
             52.
             &c.
             
          
           
             Rom.
             2.
             14.
             15.
             
          
           
             Act.
             4.
             10.
             12
             1
             
             Cor.
             15.
             2.
             3.
             4.
             
          
           
             1
             Cor.
             10.
             20.
             21.
             22.
             
          
           
             Mystery
             of
             Iniqui
             .
             p.
             91
             
          
           
             Deu.
             32.
             
             1●
             1
             Cor.
             10
             20
             
          
           
             Psalm
             .
             106.
             35.
             
             ●7
             .
             Pausaniasin
             Ach.
             i●is
             ▪
             M●crob
             .
             1.
             
             Saturn
             ,
             &c.
             &
             ali●
             .
          
           
             Pag.
             53.
             
          
           
             Mat.
             13.
             13
             14.
             19.
             1
             
             Cor.
             1.
             23
             
          
           
             Eph.
             3.
             5.
             
          
           
             Pag.
             53.
             
          
           
             Pag.
             54.
             
          
           
             Pag.
             55.
             
          
           
             Pag.
             54.
             
          
           
             Rom.
             1.
             
          
           
             Act.
             17.
             27
             ▪
             
          
           
             Pag.
             57.
             
          
           
             Act.
             14.
             16.
             
          
           
             Ezech.
             3.
             6.
             
          
           
             Mat.
             11.
             
             2●
             21.
             23.
             
          
           
             Ioh.
             3
             ▪
             
          
           
             Mat.
             11.
             25
             
             Eph.
             1.
             3.
             4.
             5.
             
          
           
             Pag.
             57.
             
          
           
             Mat.
             5.
             1.
             2.
             
          
           
             Psal.
             147.
             19.
             20.
             
          
           
             Act.
             14.
             16
             
             1●
             .
          
           
             Rom.
             1.
             
          
           
             Act.
             1●
             .
             3●
             
          
           
             Rom.
             10.
             14.
             15.
             
          
           
             Rom.
             15.
             20.
             21.
             
          
           
             Pag.
             57.
             58
             
          
           
             Pag.
             90.
             
          
           
             Rom.
             9.
             
             ●8
             .
             22.
             
          
           
             Pag.
             60.
             
          
           
             Chap.
             11.
             5.
             7.
             
          
           
             Heb.
             12.
             16.
             
             Gen.
             25.
             32.
             33
             ,
             &c.
             
          
           
             Pag.
             39.
             
          
           
             Vers.
             15.
             
          
           
             Pag.
             64.
             
          
           
             Pag.
             64.
             65
             
          
           
             Gen.
             25.
             23
             
             ▪
             Vers.
             11.
             
          
           
             Gen.
             1●
             .
             7.
             8
             
             Exod.
             3.
             6.
             7
             
             Deut.
             7.
             7.
             8.
             
             &
             29.
             12.
             13.
             14.
             
          
           
             Pag.
             65.
             
          
           
             Pag.
             65.
             
          
           
             1.
             
             Ioh.
             5.
             10.
             1
             
             Tim.
             1.
             13
             
             Gal.
             4.
             29.
             
          
           
             Ioh.
             3.
             33
             ▪
             
          
           
             Pag.
             67.
             
          
           
             Exod.
             5.
             
             ●
             .
          
           
             Hebr.
             3.
             7.
             8
             15.
             18.
             19.
             
             Rom.
             2.
             1.
             
             Ezech.
             11.
             14
             
             &
             33.
             21.
             26.
             
             Exod.
             4.
             7
             ,
             8
             ,
             &c.
             
          
           
             Pag.
             68.
             
          
           
             Exod.
             9.
             16.
             
             Rom.
             9.
             17.
             
          
           
             Rom.
             7.
             8.
             
             Mat.
             10.
             34
             35.
             
          
           
             Prov.
             21.
             1.
             
          
           
             Vers.
             6.
             
          
           
             Pag.
             69.
             
          
           
             Pag.
             70.
             
          
           
             Deut.
             19.
             
          
           
             Gen.
             31.
             
             Act.
             9.
             
             Prov.
             21.
             
             ●
             .
          
           
             Gen.
             22
             ▪
             
          
           
             Iam.
             1.
             17.
             
          
           
             Heb.
             6.
             4.
             5.
             6.
             
          
           
             Pag.
             71.
             72
             ▪
             
          
           
             Pag.
             69.
             
          
           
             Rom.
             3.
             23.
             
             &
             4.
             15.
             
             Gal
             3.
             9.
             10
             
             &c.
             
          
           
             Vers.
             21.
             
          
           
             Pag.
             72.
             73
             
          
           
             Pag.
             75.
             
          
           
             Pag.
             76.
             
          
           
             Iob.
             1.
             12.
             1
             
             Iob.
             5.
             
             1●
             12.
             
          
        
         
           Notes for div A10833-e20390
           
             Pag.
             78.
             
          
           
             Rom.
             9.
             11
             
          
           
             Pag.
             39.
             42
             45.
             75.
             
          
           
             Ephes.
             1.
             3.
             4.
             5.
             
             ●
             .
          
           
             Col.
             2.
             9.
             
             Ioh.
             17.
             6.
             8
             
             Eph.
             2.
             22.
             1
             
             Pet.
             1.
             5.
             
          
           
             2
             Cor.
             3.
             5.
             2
             
             Cor.
             12.
             9.
             1
             
             Cor.
             15.
             10.
             
          
           
             Psal.
             16.
             
             1●
             .
          
           
             Num.
             9
             12
             Ex.
             12.
             46.
             
             Psal.
             34.
             21.
             
             Ioh.
             19.
             36
             ▪
             
          
           
             Psal.
             27.
             8.
             
          
           
             Ps.
             19.
             11.
             
             Luke
             8.
             
          
           
             Mat.
             28.
             19
             20.
             
          
           
             ●
             Cor.
             9.
             16
             
          
           
             Pag.
             79.
             
          
           
             Gen.
             25.
             23.
             27.
             
          
           
             Mat.
             20.
             39
             ▪
             
          
           
             Vers.
             23.
             
          
           
             Vers.
             4.
             
          
           
             1
             Cor.
             2.
             11.
             
          
           
             1
             ▪
             Thess.
             5.
             22
             
             ▪
             23.
             
          
           
             Matth
             ▪
             13.
             
             Luk.
             8.
             
          
           
             Deut.
             9.
             14.
             
          
           
             Ezek.
             13.
             9.
             
          
           
             Rev.
             13.
             8.
             
             Vers.
             11.
             
          
           
             Rev.
             15.
             2.
             
          
           
             Math.
             ●
             .
             1●
             .
          
           
             Eph.
             1.
             13.
             
          
           
             Rom.
             3.
             25.
             
             Eph.
             1.
             13.
             
          
           
             Pag.
             80
             ▪
             8.
             1
             
          
           
             Ephes.
             1.
             4.
             
             Rom.
             5.
             8.
             
             &
             9.
             15.
             
          
           
             Pag.
             81.
             
             8●
             ▪
             
          
           
             Ier.
             32
             ▪
             40
             ▪
             
          
           
             Mat.
             13.
             23
             
          
           
             Mat.
             16.
             18
             
          
           
             1
             Cor.
             10.
             13
             1
             
             Pet.
             1.
             5.
             
          
           
             1
             Ioh.
             3.
             9.
             10.
             
          
           
             Pag.
             82.
             83
             ▪
             
          
           
             Ier.
             32.
             40.
             
          
           
             Ier.
             25.
             12
             ,
             &
             29.
             10.
             11.
             12.
             13.
             14.
             
          
           
             Pag.
             38.
             
          
           
             2
             Sam.
             12.
             13
             
             ▪
             Psal.
             50.
             
             Ps.
             19.
             12.
             
             Act.
             16.
             14.
             2
             
             Cor.
             3.
             6.
             7
             
          
           
             Pag.
             84.
             
          
           
             Pag.
             85.
             
          
           
             Psal.
             95.
             5.
             
             Es●●
             ▪
             53.
             6.
             
             Pro●
             .
             14.
             22
             
             Hebr.
             3.
             10.
             2
             
             Pet.
             3.
             17
             ,
             &c.
             
          
           
             Pag.
             86.
             
          
           
             Vers.
             28.
             
          
           
             Ioh.
             3.
             36.
             
          
           
             Pag.
             87.
             
          
           
             Pag.
             78.
             80.
             81.
             82.
             83.
             85.
             90.
             
             3●
             ,
             &c.
             Eph.
             1.
             4.
             5.
             
             Rom.
             5.
             8.
             10.
             
             Gal.
             1.
             15.
             
             Rom.
             9.
             11.
             
             Mat.
             11.
             25
             
             Rom
             ▪
             3.
             24.
             
             Gal
             4.
             5.
             6.
             
             Rom.
             8.
             15.
             
             Eph.
             2.
             8.
             2
             
             Tim.
             2.
             25.
             1
             
             ▪
             Cor.
             10.
             13.
             1
             
             Thess
             ▪
             5.
             23.
             2
             
             Cor.
             5.
             14
             
             Rom.
             5.
             5.
             
          
           
             1
             Tim.
             1.
             5.
             
          
           
             Pag.
             88.
             89
             
          
           
             Vers.
             25.
             26
             30.
             
             3●
             .
          
           
             Pag.
             90.
             91
             
             ▪
             92.
             93.
             
          
           
             Rom.
             9.
             11.
             15.
             18.
             
          
           
             Rom.
             7.
             15.
             17.
             23.
             
          
           
             Pag.
             90.
             
          
           
             Rom.
             11.
             30.
             31.
             26
             27.
             
          
           
             Pag.
             91.
             
          
           
             Prov.
             26.
             7.
             9.
             
          
           
             Vers.
             38.
             39.
             40.
             41
             ,
             &c.
             
          
           
             Pag.
             91.
             
          
           
             1
             Cor.
             3.
             4.
             
          
           
             Act.
             16.
             14
             
          
           
             Ps.
             5.
             5
             6.
             
          
           
             Pag.
             92.
             
          
           
             2
             Cor.
             6.
             6.
             7
             
             Eph.
             6.
             13.
             
             &c.
             Rom.
             6.
             13.
             
          
           
             Pag.
             92.
             93.
             
          
           
             Pag.
             93.
             
          
           
             1
             Tim.
             1.
             19
             20.
             
          
           
             Chap.
             2.
             26.
             
             Chap
             4.
             1.
             
          
           
             1
             Ioh.
             3
             9.
             
          
           
             Math.
             18.
             
          
           
             Math.
             13.
             
          
           
             Ioh.
             17.
             
          
           
             Rom
             ,
             11.
             1
             
             Cor.
             10.
             
          
           
             2
             Tim.
             2.
             
          
           
             Heb.
             5.
             
             &
             6
             ▪
             
          
           
             2
             Pet.
             2
             ,
             with
             Iude.
             
          
        
         
           Notes for div A10833-e26410
           
             Pag.
             94.
             95.
             
          
           
             Pag.
             20.
             21.
             
          
           
             Pag.
             98.
             
          
           
             Pag.
             96.
             
          
           
             Ier.
             13.
             23.
             
          
           
             Numb
             .
             11.
             25.
             26.
             
             Iudg.
             14
             ▪
             5.
             19.
             
             Ps.
             51.
             11.
             12.
             
             Ezech.
             11.
             19.
             
             &
             36.
             26.
             27.
             
             Luk.
             1.
             15.
             
             Act.
             1.
             8.
             
             &
             2.
             17.
             18.
             
             Rom.
             8.
             9.
             18.
             26.
             27
             
             Pag.
             95.
             
          
           
             Pag.
             100
             101.
             
          
           
             1.
             
             King.
             21.
             26.
             
          
           
             Rom.
             10.
             17
             2.
             
             Tim.
             2.
             25.
             
             Mar.
             16.
             20
             
          
           
             Pag.
             101.
             
          
           
             Pag.
             102.
             
          
           
             Pag.
             103.
             
          
           
             Pag.
             103.
             104.
             
          
           
             Pag.
             104.
             
          
           
             Ioh.
             6.
             44.
             
          
           
             Pag.
             104.
             
          
           
             Pag.
             105.
             
          
           
             Rom.
             5.
             12.
             15.
             
             Rom.
             8.
             3.
             
          
           
             Pag.
             117.
             119.
             
          
           
             Pag.
             106.
             107.
             
          
           
             Gal
             5.
             4.
             
             Ephes.
             28.
             
             Rom.
             7.
             5.
             
          
           
             Rom.
             1.
             6.
             15.
             
             &
             ch
             .
             8
             1.
             8.
             12.
             13.
             
             Gal.
             5.
             17.
             24.
             
          
           
             Pag.
             107.
             108.
             
          
           
             Ioh.
             5.
             1.
             
          
           
             Ioh.
             3.
             5.
             6.
             8
             1
             
             Pet.
             1.
             23.
             
          
           
             Ezech.
             11.
             19.
             
             Ier.
             24.
             7.
             
             &
             31.
             33.
             
             Ezech.
             36.
             27.
             
             Eph.
             2.
             8.
             2
             
             Tim.
             2.
             25
             
          
           
             Pag.
             109.
             
          
           
             Pag.
             110.
             111.
             112.
             
          
           
             2
             King.
             18.
             25.
             
          
           
             Pag.
             44.
             45.
             46.
             47.
             
          
           
             Pag.
             108.
             109.
             111.
             
             Mat.
             11.
             25
             1
             
             Cor.
             1.
             26.
             27.
             
          
           
             Eph.
             1.
             18.
             
          
           
             Act.
             16.
             14.
             
             Ier.
             31.
             34.
             
          
        
         
           Notes for div A10833-e28830
           
             Pag.
             113.
             
          
           
             Vers.
             12.
             
          
           
             Pag.
             117.
             
          
           
             Rom.
             8.
             3.
             
          
           
             Rom.
             7.
             12.
             
          
           
             See
             Rom.
             7.
             17.
             18
             ,
             &c.
             &
             Gal.
             5.
             17.
             
          
           
             Mat.
             18.
             4.
             
             &
             ch
             .
             19.
             13.
             14.
             
             Mark.
             10.
             14.
             15.
             16.
             
          
           
             See
             :
             Com.
             pub
             .
             &
             private
             pa.
             107
             
          
           
             Vers.
             6.
             
          
           
             Pag.
             114.
             115.
             
          
           
             Pag.
             116.
             
          
           
             Pag.
             116
             ▪
             
          
           
             Pag.
             116.
             122.
             
          
           
             Rom.
             5.
             12.
             
          
           
             1
             Cor.
             15.
             22
             
          
           
             Rom.
             5.
             16.
             21.
             
             Pag.
             117.
             
          
           
             Rom.
             2.
             14.
             15
             ▪
             
          
           
             Ezeeh.
             18.
             14.
             15
             ,
             &c.
             
          
           
             Pag.
             118.
             119.
             
          
           
             Mark.
             16.
             16.
             2
             
             Thess.
             3.
             10.
             
          
           
             Pag.
             119.
             
          
           
             Pag.
             120.
             
          
           
             Pag.
             120.
             121.
             
          
           
             Pag.
             122.
             123.
             
          
           
             Pag.
             123.
             
          
           
             Iude
             7.
             
          
           
             Pag.
             123.
             
          
           
             Math.
             10.
             28.
             
             Hebr.
             9.
             26
             ,
             &c.
             Eph.
             1.
             6.
             1
             
             Tim.
             2.
             6.
             
             Tit.
             2.
             14.
             
             Gal.
             3.
             13.
             1
             
             Cor.
             15.
             45
             
          
           
             1
             Cor.
             1.
             13.
             
          
           
             Pag.
             126.
             
          
           
             Ioh.
             1.
             12.
             1
             
             Tim.
             1.
             5.
             
             Act.
             15.
             9.
             
          
           
             Pag.
             127.
             
          
           
             Psal.
             19.
             13.
             
          
           
             Rom.
             15.
             4.
             
          
           
             Pag.
             128.
             
          
           
             2
             Chr.
             32.
             17.
             
          
           
             Act.
             17.
             23
             
          
           
             Pag.
             128.
             
          
           
             Gal.
             2.
             20.
             
             Act.
             15.
             9.
             
             Rom.
             4.
             5.
             
          
           
             Heb.
             11.
             6.
             
             Rom.
             14.
             23.
             
          
        
         
           Notes for div A10833-e31600
           
             Pag.
             129.
             
          
           
             Act.
             2.
             38.
             2
             
             Tim.
             2.
             25
             
          
           
             Pag.
             129.
             130.
             
          
           
             Relig.
             Com.
             Pag.
             71.
             72.
             
          
           
             Pag.
             131.
             
          
           
             Math.
             4.
             10
             
          
           
             Pag.
             132.
             133.
             
          
           
             Pag.
             169.
             
          
           
             Math.
             3.
             11
             
             Ioh.
             1.
             31.
             33.
             
          
           
             1
             Cor.
             14.
             20.
             
          
           
             Rom.
             2.
             28.
             
          
           
             Act.
             8.
             
          
           
             Gal.
             2.
             4.
             
             Iude
             4.
             
          
           
             Tit.
             1.
             15.
             
          
           
             Pag.
             134.
             
          
           
             ●
             Cor.
             7.
             10
             
          
           
             Ioh.
             3.
             5
             ▪
             
          
           
             Pag.
             123.
             
          
           
             Gal.
             5.
             17.
             
          
           
             Rom.
             8.
             10.
             11.
             
             Pag.
             123.
             
          
           
             Eph.
             2.
             3.
             
          
           
             Tit.
             3.
             5.
             
          
           
             Eph.
             5.
             23.
             26.
             
             Eph.
             44
             5
             
          
           
             Pag.
             134.
             135.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Chapt.
             3.
             25
             
          
           
             Mat.
             21.
             5.
             43.
             
             Luk.
             19.
             12
             14.
             
             Eph.
             2.
             19.
             
          
           
             Tit.
             1.
             15.
             
          
           
             Pag.
             137.
             
          
           
             Rom.
             11.
             
          
           
             Pag.
             138.
             
          
           
             Math.
             3.
             
             Ioh.
             1.
             
          
           
             Pag.
             140.
             
          
           
             1
             King.
             18.
             44.
             45.
             
             Psal.
             77.
             18.
             
          
           
             Hebr.
             11.
             7.
             
          
           
             Pag.
             142.
             
          
           
             Pag.
             143.
             
          
           
             Relig.
             Com.
             pag.
             88.
             89.
             
          
           
             Pag.
             134.
             135.
             
          
           
             Pag.
             123.
             
          
           
             Mat.
             19.
             14
             
             Luk.
             10.
             13
             &
             chap.
             18.
             15.
             
          
           
             Ioh.
             4.
             2.
             
          
           
             Pag.
             145.
             
          
           
             Relig.
             Com.
             
          
           
             Gal.
             3.
             28.
             
             &
             4.
             10.
             
             Esa.
             66.
             21.
             
          
           
             Deu.
             17
             12
             Ps.
             101.
             8.
             2
             
             Chro.
             15.
             12.
             13.
             
             Gen.
             17.
             7.
             10.
             
             Rom.
             4.
             11.
             
          
           
             Pag.
             145.
             
          
           
             Relig.
             Com.
             pag.
             90.
             91.
             
          
           
             Pag.
             146.
             147.
             
          
           
             Rom.
             7.
             10.
             
             Lev.
             18.
             5.
             
             Gal.
             3.
             12.
             
          
           
             Rom.
             4.
             11.
             
             Gal.
             ●
             .
             16.
             17.
             8.
             9.
             
          
           
             Psal.
             33.
             12.
             
             Ps.
             144.
             15.
             
          
           
             Gal.
             3.
             3.
             vers
             .
             11.
             ch
             .
             5.
             2.
             3.
             4.
             ch
             .
             4.
             21.
             29
             30.
             
          
           
             Pro.
             26.
             9.
             
          
           
             Pag.
             147.
             
          
           
             Relig.
             Com.
             p.
             76.
             77.
             78.
             
          
           
             Gal.
             3.
             17.
             19.
             10.
             14.
             
          
           
             Ioh.
             1.
             17.
             
             Heb.
             10.
             28
             29.
             
          
           
             Hebr.
             9.
             
          
           
             2
             ▪
             Cor.
             3.
             7.
             
          
           
             Heb.
             7.
             11
             ,
             &
             9.
             1.
             2.
             10.
             13.
             
          
           
             Gal.
             3.
             11.
             14.
             16.
             17.
             
          
           
             Rom.
             4.
             9.
             10.
             11.
             
          
           
             Pag.
             148.
             
          
           
             Tit.
             1.
             15.
             
          
           
             Gen.
             17.
             7.
             11.
             
             Rom.
             4
             ,
             11.
             1
             
             ▪
             Sam.
             17.
             16.
             36.
             
             Iudg.
             14.
             3.
             
          
           
             Ruth
             1.
             16
             
             &
             2.
             12.
             
             Neh.
             10.
             28
             
          
           
             Hebr.
             11
             6.
             
          
           
             Ioh.
             7.
             22.
             
          
           
             Relig.
             Com.
             p.
             84
             85
             86.
             
          
           
             Math.
             21.
             43.
             5.
             
          
           
             Gal.
             3.
             23.
             
          
           
             Hebr.
             9.
             16.
             17.
             
          
           
             Ezech.
             16.
             4.
             5.
             
          
           
             Gen.
             45.
             13.
             14.
             15.
             
          
           
             Math.
             21.
             31.
             32.
             
          
           
             Ier.
             31.
             31.
             32.
             33
             ,
             &c.
             
          
           
             Rom
             7.
             8.
             
             Gal
             3.
             19.
             
             Hebr.
             9.
             1.
             2.
             3.
             4.
             
          
           
             Pag.
             149.
             150
             
             ▪
             151.
             
          
           
             Gen.
             9.
             9.
             10
             ▪
             
          
           
             Rom.
             4.
             12.
             16.
             
             Gal.
             3.
             6.
             9.
             
          
           
             Gen.
             15.
             5.
             6
             ,
             &
             ch
             .
             12
             3
             ,
             &
             ch
             .
             18
             ▪
             18.
             
             Rom.
             4.
             17.
             18.
             
          
           
             Pag.
             151.
             
          
           
             Rom.
             4.
             15
             &
             ch
             .
             7.
             9.
             13.
             
          
           
             Deut.
             4.
             37.
             
             &
             7.
             6.
             7.
             8
             
             Psal.
             33.
             12
             
          
           
             Lev.
             26.
             42.
             
          
           
             Luk.
             1.
             71.
             72.
             
             Rom.
             11.
             25
             26.
             
             &c.
             
          
           
             2
             Cor.
             3.
             6.
             7.
             
             Rom.
             4.
             15.
             
             Gai.
             3.
             19.
             20.
             
          
           
             Rom.
             7.
             9.
             
          
           
             Esay
             5.
             1.
             
             Ier
             2.
             21.
             
             Math.
             21.
             33.
             34.
             
          
           
             Eph.
             3.
             6.
             
          
           
             Eph.
             4.
             4.
             5.
             
             Relig.
             Com.
             pag.
             62.
             63.
             
          
           
             Pag.
             152.
             
          
           
             Pag.
             153.
             
          
           
             1
             Tim.
             5.
             17
             ▪
             
          
           
             Gal.
             3.
             26.
             27.
             
             Rom.
             6.
             1.
             
             Cor.
             12.
             13.
             
             Heb.
             6.
             
          
           
             1.
             
             Cor.
             12
             13.
             
             Heb.
             6
             
          
           
             Acts
             11.
             26
             
          
           
             Rel.
             Com.
             p.
             47.
             48.
             
          
           
             Pag.
             156.
             
          
           
             Esth.
             8.
             17.
             
             Nehem.
             10.
             28.
             
             Ruth
             .
             2.
             11
             
          
           
             Mat.
             3.
             5.
             6
             
             Ioh.
             4.
             1.
             
          
           
             Rev.
             18.
             1.
             
          
           
             Esay
             13.
             18
             20.
             21.
             
             &
             21.
             9.
             10.
             
             Ier.
             10.
             2.
             8
             39.
             40
             ,
             &c.
             
          
           
             Pag.
             157.
             
          
           
             Ezek.
             23.
             8.
             
          
           
             Pag.
             158.
             
          
           
             Gen.
             34.
             
          
           
             Pag.
             159.
             
          
           
             Iustificat
             .
             &c.
             pag.
             390.
             391.
             
             &c.
             
          
           
             2
             Chron
             30
             18.
             19.
             20.
             
          
           
             1
             Cor.
             3.
             21
             22.
             23.
             
             &
             ch
             .
             12.
             28.
             
          
           
             Pag.
             161.
             
          
           
             Esay
             40.
             3.
             
             Mal.
             4.
             5.
             6
             
             Luk.
             1.
             11.
             13.
             14.
             15
             ,
             &c.
             
          
           
             Mat.
             11.
             
             ●
             .
          
           
             Iudg.
             9.
             
          
           
             Pag.
             161.
             162.
             
          
           
             Pag.
             102
             ▪
             163.
             
          
           
             Gal.
             1.
             1.
             1
             
             Cor.
             1.
             9.
             
             &
             ch
             ▪
             4.
             9.
             
          
           
             Pag.
             163.
             
          
           
             Act.
             2.
             38.
             
          
           
             1
             Cor.
             4.
             15
             
             &
             9.
             14.
             
             Iam.
             1.
             18.
             1
             
             Pet.
             1.
             23
             
          
           
             1
             Tim.
             3.
             2.
             
          
           
             1
             Tim
             5
             ▪
             17.
             
          
           
             Ephe.
             ●
             .
             11.
             
          
           
             Rom.
             12.
             5.
             7.
             8.
             
          
           
             Col.
             4.
             17
             
          
           
             Pag.
             164.
             
          
           
             Rom.
             12.
             13
             
          
           
             Vers.
             8.
             
          
           
             Rom.
             9.
             4.
             
             Ps.
             147.
             19.
             
             Ioh.
             7.
             22.
             
          
           
             1
             Cor.
             3.
             1
             
             Tim.
             1.
             3
             
             Tit.
             1.
             5.
             
          
           
             Pag.
             164.
             
          
           
             Act.
             20.
             17.
             18.
             19
             ,
             —
             28
             &c.
             
          
           
             1
             Pet.
             5.
             1.
             
          
           
             Pag.
             165.
             166.
             
          
           
             1
             Proof
             .
          
           
             1
             Cor.
             3.
             21
             22.
             23.
             
             Math.
             18.
             17.
             18.
             19.
             20.
             
          
           
             Pag.
             166.
             
          
           
             Pag.
             168.
             
          
           
             1
             Cor.
             1.
             30
             
          
           
             3
             Proof
             .
          
           
             4
             Proof
             .
             Pag.
             169.
             
          
           
             1
             Cor.
             1.
             5
             ▪
             
          
           
             5
             Proof
             .
             Pag.
             169.
             
          
           
             Pag.
             170.
             
          
           
             Math.
             18.
             19
             
             ▪
             20.
             1
             
             Cor.
             5.
             4.
             5
             
          
           
             Proof
             .
             6.
             
             Pag.
             170.
             
          
           
             Pag.
             161.
             
          
           
             Pag.
             162.
             
          
           
             1
             Cor.
             1●
             .
             19.
             
          
           
             Pag.
             172.
             
          
           
             Pag.
             173.
             
          
           
             Lev.
             6.
             13.
             
             &
             10.
             20
             ,
          
           
             Pag.
             174.
             
          
           
             Num.
             4.
             13
             
          
           
             Num.
             16.
             3.
             
          
           
             1
             King.
             7.
             18.
             
          
           
             Rom.
             4.
             11
             ▪