A DESCRIPTION OF WHAT GOD hath Predestinated Concerning MAN, In his 

CREATION,  
TRANSGRESSION, &  
REGENERATION.    
As also an Answer to john Robinson, touching Baptism.  1. THES. 5.21. 
Try all things, keep that which is good.  ACT. 17.11. 
These were more noble men, etc. which searched the Scriptures daily, whether those things were so.  
Printed. 1620.   

The Contents of the Book.  

1. Of Predestination.  
2. Of Election, and Reprobation.  
3. Of Falling away.  
4. Of .  
5. Of The Original estate of Man.  
6. Of The beginnings of CHRIST, or Foundation.  
7. And lastly, An answ. to a little Printed writing of john robinson's, touching Baptism.    

To every unpart 〈◊〉, Grace and Truth.  
WE are not ignorant of the great oppositions that are in the world at this day, about the most righteous Predestination of GOD, and the true consequences thereof, and that among the Wise and Learned; of which number we account not ourselves, neither are accounted of others, but are willing to be accounted of the lower sort, Even of the foolish, weak, vile, despised, and those that are not: Yet having received something of the Lord in this thing, and perceiving that many thousands are ignorant of the difference, and are violently carried rather by tradition, then by sound knowledge, to detest the Truth, and embrace the error, we among others hold ourselves bound to make known what we have received, to the end all may weigh it in the balance of God's Sanctuary, try it by the true touchstone, and measure it with the Golden reed. It is a thing not carelessly to be minded, but seriously to be considered of and searched into, If any will be ignorant, and go on in their blind zeal according to tradition, let them be ignorant, and remember that If the Truth be hid it is hid to them that perish 
* 2 Cor. 4. . There can be no hurt by trying our ways, for as true trial will burn up the chaff of falsehood, so will it refine the way of Truth as Gold tried in the fire seven times, in which we must take heed, We presume not above what is written 
* 1 Cor. 4. , Neither add too, nor diminish the perfect Law of the Lord contained in the Scriptures 
* Reuel. 2: 18.19. , Secret things belong to the Lord our God, things revealed belong to us 
* Deut. ●. 29. .  
But some man will say unto us, what shall we need trial of this thing again? the Counsel of Dort hath sufficiently tried it, and have passed their sentence to establish Caluins' Doctrine, and to reject the contrary, but to such we will answer, by ask question, was not the Counsel of Dort subject to err? If yea: Then is it safe for men to build their Faith upon their sentence? their answer, is yea, for not only so they have Decreed, but also that whosoever teacheth contrary, shall be persecuted: Ah heavy case! will men teach they are subject to err, and yet decree Persecution for them that cannot believe their Decrees? Well, yet thus f●rre we are sure they will grant they may err; and whether they have erred or no, let that be scanned by God's word, and judged by every man's Conscience. It is a main controversy between the Papists and Protestants, whether the Church and Counsels may err: the Papists affirm they cannot, and so constraineth all to believe as the Church believes. The Protestants affirm the contrary, viz. That there is no Church, no Counsel, no man, but they are subject to err, and therefore aught to be no further believed, than every man's Conscience can judge them to accord with the meaning of God in the Scriptures; which being true (as it is most true) then why may not the Counsel of Dort have erred in its sentence in these things?  

●sa 29.14. Math. 11. ●5. 26. joh. ●. 48.49. ● Cor. 1.19 ●6. etc.  If any say it was Learned, we answer. God usually hid● his secrets from th● Learned, and revealeth them to Babes. And destroys the wisdom of the wise, & casts away the understanding of the prudent, & makes the wisdom of the wise foolishness.  
If any say the assembly was great; we answer: greater Counsels by much, even universal Counsels have grossly erred, who is ignorant of this? How did the Counsels of Ephesus, Se●●sia, Trident, Lateren● and others err, where the universal Learned of the world were assembled? whose numbers, and errors were too many to relate: but to be short in this thing, we may truly conclude with the words of Nazianzen, who saith*, 
ad pro● 346  He never saw any Counsel have a good end; For what is the end of them but cruelty and persecution? that when they have decreed what they think good, than they procure the Magistrates sword to impose their Decrees upon men's Consciencs: And why any Church should call Counsels to make Decrees in cause of Conscience, but Rome it cannot be defended. The Counsel at jerusalem will not warrant them; that assembly could not err, who dare say so, besides that Mother of whoredoms (Rome) of whom we may say with the Prophet, Thou hadst an Whore's forehead, thou wouldst not be ashamed 
jer. 3.3 .  
Men are covered with the Spirit of slumber, that call Counsels to make Decrees to be imposed upon men's Consciences, and yet hold that the Counsels may err. And for the Armenians, (as they are called) we are not truly informed of their opinions; but for their tumultuous courses we much detest, the ground of their, and their adversaries proceeding, being that devilish persuasion, that it is lawful to persecute, yea to kill one another for difference in Religion: the Lord give them to see their sin on both sides. Against which opinion and practice, that Noble and worthy Prince the King of Bohemia hath written in these words: And not withstanding, the success of t●se latter times, wherein sundry opinions, ha●e been hatched, about the subject of Religion, may make one clearly discern with his eye, and (as it were) touch with his finger, that according to the verity of holy Scripture, and a Maxim heretofore held and maintained by the ancient, Doctors of the Church, that men's Consciences ought in no sort to be violated, urged, or constrained; and whensoever men have attempted any thing by this violent course, whether openly, or by secret means, the issue hath been pernicious, and the cause of great and wonderful innovations, in the principallest and mightiest Kingdoms and Countries of all Christendom, etc. And further his Majesty saith: So that once more we d● protest before God, and the whole world, that from this time forward, we are firmly resolved, not to persecute or molest, or suffer to be persecuted or molested any person whosoever, for matter of Religion, no not they, which profess themselves to be of the Roman Church, neither to trouble or disturb them in the exercise of their Religion, So they live conformably to the Laws of the States, etc. Whose words and practice, the King of Kings grant, that the Governors of the earth, and particularly our most dread Sovereign, who hath himself written much to the same effect, may consider of, and do accordingly; as blessed be our God, all the Kingdoms that we know, or can hear of, practiseth the same; except Spain and England.  
In this writing we have observed this order, to set down such affirmations as the contrary minded have written and spoken in these things. 1. Touching Predestination, 2. Of Election, 3. Of Falling away, 4. Of , 5. Of Original sin, and lastly, Of the entrance into Christ, one depending upon another, and so have answered them from point to point, by way of Dialogue. There affirmations thou mayst see to be most fearful; one, and that a Principal one 
* Knox in his printed Book aga. an adversary of Gods Pred. as he calleth him. pag. 255. , saith; Gods Predestination was the original or first cause of Adam's fall, yea of all the wickedness that ever hath been, is, or shall be committed, yea in plain words, that God is not only the principal cause of all things, but also the very Author, appointing all things to the one part and to the other by his Counsel; and That whatsoever the Ethnics ascribed to Fortune; the same we ought (saith he) to ascribe to the Providence of God, which how large a blasphemy it is, will appear to every tender Conscience.  
Again they say, That God hath Elected the lesser part of Mankind, even some particular persons, without any Condition, who cannot but be saved by any means; And again, That God hath Reprobated the greater part of mankind without all cause of desert, who cannot but be Damned by any manner of means, Christ not dying for them: Which Doctrine, how it impeacheth not only the justice of God, mercy of God in Christ, and protestations of God to the contrary in the Scriptures, but also the sufficiency, and meritoriousnes of Christ's most precious Death and sufferings, and laying the imputation of Man's damnation not on his own sin and unbelief, but on God and Christ, shall by this that followeth manifestly appear.  
The chief maintainers of this Destination (as we see by experience) are the Caluinists, or Puritans as they are called, one of their chief Prophets further affirming 
* Knox the said Book pag 317. with 312. , That the wicked are not only left by God's suffering, but compelled to sin by power, &c, Wherein you plainly see their opinion, not only that men cannot choose, but do what wickedness and mischief they do, but also they are compelled with the power force and compulsion of God's Predestination. to commit all those wicked crimes, for which they are either executed with the Temporal sword, or damned with everlasting torment.  
Consider we beseech you not the persons of men be they never so high, never so wise, never so many, but mark the opinion itself, even in thy Conscience and in the sight of God whether any thing can be more repugnant to the Nature of God, or more defacing his justice, then to say, That God punisheth Man with the torments of Hell in everlasting Fire, for doing those things, which he himself hath Predestinated, Ordained, Decreed, determined, appointed, willed and compelled him to do, and that a man cannot choose, but of necessity m●st do, by the force and compulsion of his Predestnation; Which being true, than what is our Life but a mere Destiny, all our doings Gods ordinances, and all our Imaginations branches of his Predestination.  
Let no man deceive you with vain words, wherein they would seem to temper the matter with more reverend speaking of it, (as they say) seeing they plainly hold these principles, and when they see their time speak plainly thereof themselves, as you may well perceive by that which hath already, and shall yet more largely in this writing following be rehearsed. If it be a truth, why should it not plainly be spoken? If it be a truth that Traitors be Predestinated of God to conspire the destruction of their Princes, and Rebels Predestinated of God to rebel against their Sovereigns. If (we say) it be a truth, that God hath so Predestinated them, and that they must of necessity, and cannot choose but commit such wickedness; why should it not be plainly spoken? Except men should be ashamed to speak the Truth. But in what Scripture is it written?  
The greatest show they have is collected from Rom. 9 from whence they conceive, That God hated Esau, and so all wicked men before they were borne, and hath Decreed all the●r actions which they do, whilst they live upon the earth, for which cause, we have explained the whole Chap. Showing that they do most woefully pervert it. For proof whereof we have the Apostle Peter's 
* 2. Pet. 3.15. etc.  approbation of us against them, who writ after Paul's Epistles that speaketh of these things, which we desire may be carefully observed, and then a way most easy will be made for Paul's meaning in all his Epistles concerning this thing.  
That God hateth wicked men, we confess the Scriptures plenteously witness, but wheresoever it is said that God hated any, there will we manifestly prove, that they hated God first, and that their wicked evil deserving went before his hatred, 
Rom. 5.10. 2 Chr. 36 15.16.  For he is so Gracious and merciful that he loveth his enemy's. So slow to wrath or hatred that he striveth with them by his Word and Spirit, until there be no remedy, When there is no remedy to reclaim them, but that in justice his wrath must needs break forth, Yet doth he lament for th●●●, 
Math. 23.37.  in these words. Jerusalem, jerusalem, etc. how oft would I ha●e gathered thy Children, etc. And Oh that thou hadst known the Day of thy visitation; but now it is hid from thine eyes. 
Psal. 81.13. Vers. 15.  And Oh that my people had hearkened to me, and Israel had walked in my ways, etc. And the haters of the Lord should have been subject to him, and their time should have 〈…〉 for ever. And many the like.  
Thus have we given you a taste of that which followeth, beseeching you: 〈◊〉 and judge without partiality, and the God of Wisdom give you wisdom in all things. Amen.  
Yours, ready to do you any good, th● servants of Christ, fals●y 〈◊〉 Anabaptists.   

Predestination.  
The Speakers, 

Ereunetes a Searcher,  
Odegos a Guide.    
FRiend Odegos, I have been of late much troubled about a weighty controversy, which at this day there is much ado about, & that among the learned; I will propound it unto you, and desire to know your judgement in the thing, and how you answer such objections as are made: The thing is Predestination, & the consequences of it, wherein the Caluinists hold.  
First thus they writ: 
Propos. disputed in the University of Geneva. Page, 25.  Predestination is that eternal and immoveable decree of GOD, whereby as it pleased his Majesty, he hath decreed all things, both universally & particularly: & so doth effect them by the causes created in like sort, & appointed by him, as he thought good to the laying open of his own glory.  
Caluin saith: 
Abridgen. 〈◊〉 Institutions, pa4g. 6.  Let us be assuredly persuaded, that all things come to pass by the disposition of God, etc. Therefore let us always have an eye to him, as the principal cause of all things, 
Page 4●.  & let us also behold the inferior causes in their places, etc. And whatsoever is done it cometh from God, etc.  

In his printed book against an adversary of Gods Pred. as 〈◊〉 calleth him. p. 155. etc.  john Knox a most violent Caluinist, he speaketh plainly: Therefore whatsoever the Ethnics and ignorant did attribute to Fortune we assign to the providence of God: yea, if any man by chance and not of set purpose be slain, be avoweth, himself to be the cause of his death, and that so he had appointed, that we shall judge nothing to come of Fortune, but that all cometh by the determination of his Counsel. And further, it displeaseth him, when we esteem any thing to proceed from any other, so that we do not only behold him, and know him not only the principal cause of all things, but also as the Author▪ appointing all things to the one part or to the other by his Counsel; And he affirmeth that Caluin saith the same.  
Many other of their sayings might be alleged, but these few may suffice, to show what they hold of this thing.  
Odegoes, I am most willing to satisfy you here in according to my best ability, first to show you wherein I differ from the aforesaid blasphemies; secondly I doubt not but through the power of Christ enabling me, I shall sufficiently answer what objections can be made. In the fear of the most high, let us therefore proceed.  
WE hold, that before the foundation of the World, the most holy God, of his mere love, without any cause out of himself, Predestinated to make the World; and Man, and all good things that are made▪ 
Predestination what  to make man a reasonable soul; to give him a righteous Law; to give him ability to keep it, or to break it; if he broke it to punish him, yet so as not to forsake him; but provided the slain Lamb (the seed of the woman) to send him into the world a Saviour for all men; to purchase the very wicked that deny him; yea, even his enemies: not to send him to condemn the world but to save it; for so he loved it, that he would send his Son, with this Proclamation, that whosoever believed in him should not perish, but have everlasting life; yea as he liveth, not consulting that any man should perish, but that all come to repentance.  
Those that receive this his Grace by Faith in his Son, them, in this his eternal Predestination, he elected; the rest that will not receive this his Grace, but put his word from them, and judge themselves unworthy of everlasting life, those in his said Predestination he rejected or reprobated. This Decree of God being done at once: all which in time, he effected and manifested.  
The difference is  
They say all things; we say all good things: they say, whatsoever is done (murder or the like) it cometh from God: we say, whatsoever good is done cometh from the Father of light, but no evil things that are done, cometh from him but from the Devil, who is a murderer from the beginning: they say, God is the principal cause, yea & the author of all things, appointing all things to the one part & to the other; damnation as salvation; vice as virtue, etc. For this is the undeniable consequence of their words. We say, God is the principal cause and author of all good, and consequently of salvation to all men, not willing that any should perish, but that all men should repent & live; but the devil is the author of all evil, & not God. For the fountain & first root of evil, is▪ in transgression of God's righteous law; of which the devil was the first mover.  
But let us come to the particulars:  Ereu. 
First they affirm that God decreed, that Adam should fall, and that of necessity, & consequently that all other wickednesses should in time, come to pass, even as they do, and that also upon necessity.  Odeg. 
I will manifestly show you, that herein they do not only contradict the evident truth, but also themselves in other their affirmations. We know they hold & affirm, 
Proposit. a● Geneva. pag. 26.  that Adam in innocence had free will or power from the creation of God not to have sinned; according to which power, God commanded him not to sin, and threatened that if he did sin he should dye; which being true, how are they confounded in themselves to say that Adam had power from God not to have sinned, and yet God decreed that he could not but sin; that God commanded him not to sin, and yet decreed that he should sinne: are not these as contrary as light and darkness?  Ereu. 
For the first I do not see what can be answered: but for the second, they say that although God commanded (by his revealed will) Adam not to sin, yet in his secret will he decreed he should sinne.  Odeg. 
First, if it be Gods secret will, how come they to know it? and for Gods revealed will, was not that revealed will in God before it was revealed? it cannot be denied, and it was then hidden, at which time there was two hidden wills in God, contrary to each other, whereof the one willed Adam to sin, yea decreed him to sin; and the other nilled him to sin; the one of them he made known to Adam whereby he nilleth sin, the other he kept secret, whereby he willeth sin: and these two wills must both be good, for whatsoever is God's will is good, and good cannot be contrary to good, no more then right to right: are not these two contrary to nill sin and to will sin; if to nill sin be good, to will sin must needs be evil, and by that reason there is in God both good and evil.  Ereu. 
I know not how these things can be avoided, nor how they can be answered, but this they say, that God willeth justice for itself, and sinne not for sin, but that he might have praise either in pardoning, or punishing the sin.  Odeg. 
But to pardon or punish sin being committed, is not to will sin, but to will his own praise. But if God willeth sin for any respect, why did and doth he punish Adam and all his posterity, for the thing he willeth, yea decreeth avoidable? can that be in God, that he abhorreth, and that is contrary even to nature?  
The Scriptures pronounceth that man blessed, 
* Psal. 15.2  that speaketh the truth from his heart: And Christ saith, 
* Luk. 6.45  Out of the abundance of the heart the mouth speaketh; what than if a man speak one thing and mean an other thing, is he not justly judged an hypocrite? and dare any earthen Pitcher attribute this to God, that in word he forbiddeth Adam and all men to sin, and in very deed willeth sin, & hath so decreed it that it cannot be avoided. Is not this high blasphemy to make God an hypocrite, who so hateth hypocrites?  
Now to prove that God decreed not, nor laid an necessity that Adam should fall, consider, God did not leave him unfurnished with any thing that might support him in that estate, in which he created him; as first, that God provided him a most delectable place (Paradise.) secondly, that he provided all manner food sufficient for his conservation, besides the tree of knowledge, so that he was no way forced to eat of that tree: thirdly, he had a most fit help and comfort for him, his wife Hevah: fourthly, he had domination over the creatures: fifthly, God left him not idle, but appointed him work, lest Satan should thereby fill him with inventions for want of employment, 
* Math. 13.24.  as he doth at such times: sixthly he gave him a holy Law, the penalty for the breach whereof was death: seventhly, and lastly, he gave him will & power not to have eaten, as the contrary minded confess: all which, manifestly proveth, against all gainsayers, that God did neither decree, or laid any necessity upon Adam to transgress, and so fall from that estate. If any object, that if God would not that Adam should fall, he would not have given him a Law to ensnare him; I answer, that the giving of the Law was, that God might retain his Sovereignty over man, and that man might testify his dutiful subjection to his Lord and Creator, and also that God might be just in punishing transgression, and merciful in forgiving, through repentance and faith in Christ: and therefore I conclude with th'Apostle, Rom. 7.12. wherefore every Law of God is holy, and the Commandment holy, and just, & good, and God doth no more intent to ensnare any man by any of his righteous Laws, than a just King, doth intent to ensnare any, by making just Laws against malefactors. Further I demand if Adam was not created the Son of God?  Ereu. 
Yea, for Luke saith it plainly in reckoning the Genealogy of jesus Christ. Luke, 3.  Odeg. 
Christ argueth thus, 
* Mat. 7.11  If you which are evil do good unto your Children, how much more, shall your heavenly Father: From whence I reason, If evil men have so much goodness, that they would not beget Children to misery, what impiety is it to think such a thing of God, as that he created Adam his own son, to sin, and so to misery, and that of necessity: And besides Nature teacheth in all the works of God, that there is naturally in every creature Love towards those that are begotten by them, which proceedeth from their Creator, and therefore it must needs follow that God is endued with the same good, if out of the fountain of his own Love, he impart that quality unto other things.  Ereu. 
I think that cannot be denied:  Odeg 
But to create Adam unto misery and wretchedness, is no sign of love▪ but of hatred. Moses writeth thus, Let us make Man in our own Image, like unto us, who may govern, etc. Tell me now, is sin the Image of God?  Ereu. 
No, but the defacing of the Image of God.  Odeg. 
Therefore if man were created unto the Image of God, surely he was created unto righteousness, and not unto sin. Now concerning the Lordship that God giveth him over the Earth and living Creatures is that sin?  Ereu. 
No in no case, for by sin not only this Sovereign power is abolished, but even the life of Man, 
* Rom. 6.23  for the reward of sin is death.  Odeg. 
You say very right; Now that saying, Let us make man in our Image, is his Creation; and that saying, which may rule, is his Destination, or the thing whereunto in creation he is appointed: now if both of them be unto righteousness and not unto sin; surely it followeth that sin hath his beginning neither from Creation nor Destination.  
Moreover, God himself witnessing that all whatsoever he had made was very good, doth show also, that man was very good: also God placed him in Paradise 
* 2 Cor. 12 4. Reuel. 2.7.  a figure of that blessed life. Therefore it is manifest Adam was Created, placed, and destined unto righteousness and happiness, and not to sin and misery.  Ereu. 
How then came he to sin and misery?  Odeg. 
Not by God's Creation or Destination, but by his own disobedience of the most righteous Law of God. Thou shalt not eat, etc.  Ereu. 
Can not God that made him unto righteousness and blessedness have made him also that he could not be deprived of that estate? For this is it that troubleth all men, therefore they conclude that because he sinned, and God hindered him not, it was Gods will, yea and decree that he should sinne, for nothing can be done against his will say they.  Odeg. 
Two things I must here manifest, 1. In what estate God made Adam, which I desire may be well observed. 2. That many things be done against the will of God. For the first I answer, it is an ignorant conceit of theirs; for if God had made Adam that he could not but continue righteous, he must have made him God like himself unchangeable, or if God had made him that he could not but sin, what was he then but as the Devils now are unchangeable: But God in making Man, made a very good creature, yet subject to change; by having his will brought to submit unto evil through the Devil's temptations: so that I may conclude that God could not make Man otherwise then he made him a reasonable creature, yet mutable, able to obey his righteous precepts which if he did he would continue him in that blessed estate be created him in, if not, he would bring upon him his judgements: God not forcing him either way. Further if God had made Adam unchangeably good that he could not break his righteous Law, than it had been to no purpose to set a penalty to that law, which could not be transgressed. And then had those most holy attributes of God, his justice to punish sin, and his Mercy to pardon upon repentance, been utterly without use towards man; but if any object God making man changeable, it proveth that God decreed he should fall that he might make way for these his attributes. I answer, it is a false conclusion, for although God did know Adam would sin, and provided means of mercy for his sin, yet he did not decree and force him to sin, for the cause aforesaid, as also himself testifieth. As he liveth he would have no man transgress, and so come under the execution of his justice 
* Ezek. 18. & 33. .  
Secondly, Adam against the will of God eat of the Tree of knowledge. Pharaoh against the will of God would not let the people go. The Isralites often and many times rebelled against God's will, yea they did things against Gods secret and revealed will 
* jer. 32.35 & 19.5.  which he forbade them and it never came into his mind that they should do such abominations; 
* Math. 23.37.  afterwards they would not be gathered which was against Christ's will; is not all the wickedness that is committed done, against the will of God; where is Gods will known unto us, but in his word? this their imagination of God's secret will is i● that blindeth them; what secrets God hau● not revealed in his word, we have nothing to do with; 
* 1 Cor. 4.6  we may not presume about what is written; Further Gods will may be thus manifested; either what he wills ma● should do, 
A short description of Gods will.  or what he will do in himself what he will do in himself, men and Angels cannot resist; but what he wils man t● do may be resisted, as before hath been proved.  Ereu. 
You have very sufficiently answered 〈◊〉 these, 
A● the Calu. with one consent, the action not the sin of the action.  one thing more concerning Adam, a● than we will proceed to other of their objections they say that God decreed that act of Adam disobedience, and so of all men, but not the sin of those action's. In these words though we be compelled to say, that God is the Author of the fact, yet must we answer but not of the crime.  Odeg. 
This is merely a fabulous riddle, A spade, a spade, what is the difference; God is the author of the very fact and deed of Adam's sin, yea of Adultery, Theft, Murder, Treason, and yet he is not the author of the sin, and why? the subtlety of the Riddle is this that sin is nothing; The thief is not hanged for the deed that he hath committed, for God is the author thereof, but he is hanged for the sin, and that is for nothing; for when they say, God is the Author of all things than nothing is excepted, but sin is nothing, and therefore he is not the Author of sin. The thief is hanged for nothing, the murderer is put to death for nothing, the Traitor looseth his head for nothing, the wicked is punished in everlasting fire for nothing. A marvellous Sophistication. But to be short, though many ways his subtlety might be answered; I will one●y take their definition of sin where they ●y very truly,  
* The nature of Sin is defined by the authority of Scripture to be a thought, word, 
In a Fren●● book long since, printed & translated into English.  or deed, contrary to the will of God.  
Now because they say, that he is the Author of all evil deeds though not of the crimes, let us pass over the evil thoughts and evil words, and speak only of the deed itself, which they themselves define to be sin, and contrary to Gods will: If then God be the author of that fact, or deed, which deed is sin, and contrary to God's will, how can they then say, that God is the author of the fact but not of the fault, seeing they themselves set forth not only a thought & word, but also a deed to be sin; and if God be the author of that same deed, 
Of this more hereafter.  as Adam's eating the forbidden Fruit and the like, which deed was sin, is it not most plain, they hold that God is the author of sin; and all this their travail is to prove, that the ordinance and predestination of God, doth so carry men headlong to all actions be they never so mischievous, that of necessity they cannot choose but commit the same.  Ereu. 
They are very strait in using the word Author; therefore I pray you be respective, you lay nothing to their charge but what you are able to prove.  Odeg. 
It is most meet so; therefore mark their own words, john Knox equal with Caluin himself in the first inventing & broaching of this Doctrine in these parts of the world, In his printed Book, approved of all, against an adversary of God's Predestination as he calleth him in Pag. 155. saith thus: Therefore whatsoever the Ethnics and ignorant did attribute unto Fortune, we assign unto the Providence of God; and presently after he saith: We shall judge nothing to come of Fortune, but all cometh by the determination of his Counsel; and further, It displeaseth him when we esteem any thing to proceed from any other, so that we do not only behold him and know him, not only the principal cause of all things, but also the (Author) appointing all things to the one part & to the other by his Counsel.  
Mark well his words, and the very sense thereof: all cometh from God (saith he) God is the principal cause, and God is the Author of it, whatsoever it be; God appointeth all things both to the one part and to the other, both to the wicked, and to the Godly, all things, nothing is excepted, as well Damnation, as Salvation; aswell Sin, as Virtue; aswell wickedness, as Holiness. As for Fortune, I know it to be a heathenish fable; but where he saith that God is not only the principal cause, but also the Author of all things without exception, and that whatsoever the Ethnics attributed unto Fortune, the same we ought to ascribe unto the providence of God, it is such a wide wand'ring, and large blasphemy, as hath not lightly been heard of. For who knoweth not that unto fortune the Ethnics ascribed all perverse and pestilent wickedness, and all abomination detesable: yet say these professors of destiny, whatsoever the Ethnics ascribed unto Fortune, the same we ought to attribute unto the providence of God, y●a and God is the principal cause, and the author thereof. Much more I might relat● of their fearful sayings, but time would be ●oo short. I may truly again and again ●rye out, woe worth that sinful generation, which hath bred and brought forth such a noisome Novelty, to whom the hands of God's mercy, is stretched out all the day long, and yet they are ever defying him to his face. Consider I beseech thee not the persons of them that speak, but seriously mark the opinion itself, even in thy Conscience, and in the sight of God, whether any thing may ●e spoken more repugnant to the Nature of God, more contrary to the Word of God, or more defacing the justice and mercy of God; th●n to say, that God punisheth man with the torments of Hell, in everlasting fi●e for doing those things, which he himself hath Predestinated, ordained, decreed, determined, appointed, willed, & compelled him to do, and that which a man cannot choose but must needs do, by the force and compulsion of his Predestination.  
The Nature of God, 
Exod. 34.6. Psal. 103. & psa. 145.8.9 Esa. 30.18. & 55.7.  by manifold Scriptures is declared to be Gracious and merciful, full of compassion and mercy, flow to anger, and repenteth him of the evil, proclaiming that as he liveth he would not have the wicked dye, but return & live, not 
* 2 Pet. 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Consulting that any man should perish, but that all men should come to Repentance. And th'Apostle saith, 
* jam. 1.16.  Err not my dear brethren God moveth no man to evil, etc. If not move man, than not compel him, and that not to be avoided. Every good giving is from above, even from the Father of Lights, but all that is in this world, as the lust of the flesh, the lust of the eyes, and the pride of life, 
1. joh. 2.16.  is not of the Father, but is of this world. The like is affirmed in these Scriptures following and almost innumerable, Psal. 5.4.5. joh 34.10.11.12. jer. 7.31. & 19.5. & 3.12. Lam. 3.33.38.39. jer. 13.27. Ezek 18. cap. & cap. 33 11. Math. 23.37. Act. 17.30. 1. Tim. 2.4.  Ereu. 
But I pray you before you answer the Scriptures they object, that you would answer to what they say concerning God's presience or foreknowledge, In which they say, Whatsoever God forseeth be willeth, and it cannot but come to pass.  Odeg. 
In answer to this I say; first, though God forseeth all things, yet doth he not will all things, for his foresight doth extend both to good and evil, but his will is only of things that be good, as God forseeth the death of a sinner, and the cause thereof, namely his wickedness, but he willeth it not, as he saith 
* Ezek. 18.32. & 33.11 , As I live I will not the death of a sinner, but that he return and live. Christ did foresee the destruction of jerusalem, yet he willed it not, for he wept, and bewailed it, Crying oh how would I have gathered thy children, etc. Math. 23.37. God forseeth all wickedness & destruction to man, and yet he willeth it not, a● all the forenamed Scriptures do declare. Also of his foreknowledge, from the beginning of the world the Lord knoweth all things, yet all things come not to pass therefore of necessity, 
* Math. 26.53.  Christ testifieth himself, that he could have prayed and have obtained more than 12. 
Acts. 5.  legions of Angels, and yet God did know that he should not obtain them. Anaenias sold his possession, and yet he might not have sold it, yea he might have retained it, as Peter witnesseth it was in his own power. The Lord known what would befall in Paul's journey to Rome, yet Paul testifieth it might have been prevented. 
Act. 27.21.  Many other examples we have in holy Scriptures, to prove, that although God do foreknow things will come to pass, and also foretell them, yet they may be prevented, a few among many I will relate, and so conclude this. We may read 1. Sam. 23. David asked counsel of the Lord, If Saul would come down to Keyla? and the Lord said he will come down. Then said David will the Lords of Keyla deliver me into saul's hands? and the Lord said, they will deliver thee. Then David and his men departed from Keyla, which when Saul heard, he came not to Keyla. Hear we plainly see that neither God's foreknowledge, which is also conforme to his saying▪ neither yet his Prophecy, did cause a necessity; for neither came Saul down to Keyla, neither did the men of Keyla deliver David into his hand. So that after God had spoken it should come to pass, yet notwithstanding it did not come to pass. 
God knew and foretold that all these would come to pass if they were not prevented.  The like of Niniveh and many others, jonah 3. God did foreknow and declare what would come to pass; which yet notwithstanding might be and was prevented. So also of the wicked, he knoweth and pronounceth they shall be damned, yet there lieth no necessity upon their damnation, for it may be prevented, by repentance, the which he saith as he liveth he desireth, as hath been proved. So that man's sin, and destruction ariseth neither from God, nor his foreknowledge; but from his own persisting in wickedness, and will not return, according to Osea, 13.9.  
Again, as things be done against both God's will, foreknowledge, and foretelling; so also they be done against God's counsel. It was God's counsel that the Pharises and expounders of the Law should receive john's Doctrine and Baptism, which counsel they did despise and did against 
* Luk. 7.30. : much more might be said, but this is sufficient to every wise man. Christ knew that those he admonished should perish, if they repent not, yet there lay no necessity upon their perishing because Christ knew it, for as he testifieth Repentance might prevent it. Luk 13.2.  Ereu. 
What say you to that place, Pro. 16.4. God Created all things for his own sake, ye● the wicked for the day of destruction.  Odeg. 
I answer, First as we have proved before that all the works of God's Creation was very good, therefore that you may see what was God's work in a wicked man, and so discern the things that differ, I will a little question with you. Will you say that God made the , if yea, than the  is very good. Secondly. seeing he hateth the , if he made him a wicked man, he should hate that which is very good even his own work. Thirdly, your son being a tradesman, as a Smith or so, I demand who begat the Smith?  Ereu. 
His Father begat him, not a Smith, but he begat him, that is become a Smith.  Odeg. 
You say true, so that his Father begat him, as he is a man, but not as he is a Smith; that his Master begat, that taught him. In like manner it is said Paul was the Father of the Corinthians, not as they were Corinthians, but as they were Christians, 
1 Cor. 4. 1●  for in CHRIST JESUS he had begotten them through the Gospel. If any man afterwards had made one of them an Antichristian, you cannot say that an Antichristian was begotten by Paul.  Ereu. 
No indeed, for that is Paul's son, which he begat, that is to say, Christianity.  Odeg. 
The like we may say of God, he created Man good, but by the enticement of the Devil man is made evil, of which evil the Devil is the Father that begat it, So Christ plainly saith, 
john 8. ●.  You are of your Father the Devil, for you do his works, etc. seesing therefore God in your place alleged, is called the Maker of the wicked, we must understand it to be, in regard of his Creation, which was God's work very good: 
Act. 17.28.29.  so all men that dwell upon the earth are called the generation of God. And also the Devil being called the Father of the wicked, we must understand it to be in regard of his work in him, that is his wickedness; so that God made the man which is his substance; the Devil made him wicked which is his quality. God is said to have Created all things in Heaven and the Earth; yet are Images of wood and stone the work of men's hands, not for their substance which is God's work; but for their shape form and use. Thus I hope I have truly and sufficiently showed wherein wicked men are said to be made by God, and wherein they are made by the Devil, whereunto accordeth Bastingius, pag. 11. Hitherto belongeth that of Ecclesiastes. This I know that God made Man good: whereto accordeth Augustine. God created man good, being the author of Natures not of vices. Now for the words, God hath made the wicked for the day of destruction. God hath not made him evil, that is the Devil's work, but becoming evil, God hath made the day of destruction for him, or him for the day of destruction, as a just and most righteous recompense of reward, as Rom. 2.5. etc. 2 Thes. 1.6. etc.  Ereu. 
You have well answered me this, what say you to other places? though there be many I will relate but the principal, the which you answering their objections in, all the rest will be easy; and first they say, as God doth Decree the destruction of every one that shall be damned, so also he decreeth all their actions though they be wicked, as the action of josephs' Brethren; 
Gen. 45.4.5 2 Sam. 16.5 1 Kin. 22.22 23. Esa. 10.6.7. Act. 4.27.28  Shemei cursing David; of the Lord putting a lying Spirit in the mouth of Ahabs' Prophets; of the King of Ashur's going against the Isralites. Lastly, the wicked act of those that had a hand in killing the Lord of life.  Odeg. 
In the order that you have placed them, I will speak last of the first and last, and first of the other. For Shemei his cursing David, the Lord bid Shemei curse. 
Vers. 10.11.  In this action we are to consider, first the parties. Secondly, the action or thing. The parties Shemei, David, God; Shemei a wicked man, cursing, and therein transgressing: David a good man, cursed; God suffering this for the trial of his servant David. The like is to be seen of job: The Devil Shemeis father, desiring God (who had made a hedge about job, as about all his servants 
* Psal. 34.7 ) that he would stretch out his hand upon all that he had, etc. unto which the Lord answered. Lo all that he hath is in thy hand, etc. where we see the action of stretching out the hand is attributed to God and to the Devil; but it is plain the Devil acted it, God suffered it 
* job. 1.12. . Also God is said to move David to number Israel and judah 
* 2 Sam. 24 1. , though it is said Satan provoked David to number Israel 
* 1 Chr. 21 1. , now seeing that which was the Devil's work is attributed to God, we must according to the proportion of Faith, and generality of the Scriptures, impute wickedness to the Devil, which is proper to him; and good to the most holy God, as only proper to him; now in that it is said he moved, he suffered Satan to move, for God cannot move to 
* jam. 1.13. Psal. 5.4.  evil, of which more hereafter, before I end my answers to these particulars. Secondly, for that of Ahabs' Prophets, the Prophet Michaiah declares a vision, in the which Satan that lying Spirit came into the presence of God, as job. 1. & 2. chap. offering himself (if the Lord would permit him) to be a false Spirit in the mouths of Ahabs false Prophets, he continually going about like a roaring Lion, seeking whom he may devout 
* 1 Pet. 5.8. , and doth devour where God restraineth him not; God willing to confound wicked Ahab (in justice) for his many wickednesses, saith not only who shall entice Ahab, vers. 20 but also thou shalt entice him, go forth and do so, vers. 22. Now in these several actions, we are to consider that there was evils, namely Cursing, Envy, Pride in numbering the people and deceit, now the controversy is who was the first cause of this cursing, envy, pride, deceit, not to speak of the means whereby they were acted, for we confess God made Shemei, David and all men 
* Act. 17.18 , yea God made them that are now Devils, and continueth the life and being of men and Devils, but in their Creation they were very good: now these hearts and mouths of God's creatures committed evil; the controversy I say now is, what the Lord doth in these actions. If you say God's decree before the world, was the first cause, and that he decreed avoidable this cursing, envy, pride and deceit, all which are either actions of the mind or body, then can it not be denied but God is the author of sin, his Decree being before there was either Devil or man, and so is the first cause, and upon God's decree Satan tempteth and Man consenteth, and acteth as of necessity they must; for they cannot avoid God's decree; but this they stick not to affirm the chiefest of them as before hath been showed in Knox. So that God's decree is the first cause, or author, of all that Satan or wicked men effecteth; is not this good Doctrine? So then as men are justly blamed for doing, and Satan for tempting to cursing, envy, pride and deceit, so should God be most to be blamed (if this opinion, or rather horrible blasphemy were true) for forcing of necessity by his Decree, Satan to tempt, to it, and Man to consent unto and act it; Let none say that decreeing cursing, envy, pride and deceit, can be good in God, and wicked in the Devil and man, for no turning device can prove it, for although instruments that act wickedness may be good (as they are from God) as Angels and men, yet the actions of those instruments, the forenamed sins can not be good from God, for he can tempt, decree, or appoint no man to evil, neither can evil dwell with him as before is proved.  
Next for that of Ashur, Esa. 10 5. etc. a wicked nation sent of God to punish a wicked and dissembling Nation, which thing was good from God, namely to punish the wickedness of some, by others that are wicked, this is God's justice, though the actors thereof think not so, having no respect to God's justice, but satisfieth their own lusts. Now for the word sending; it is written in other places God shall send them strong delusions to believe lies; 
2 Thes. 2.  dare any tongue say the delusion comes from God, otherwise then by suffering the Devil to delude them, who need no sending further than to have leave given him as of job, etc. for he always seeketh whom he may devour, so do the wicked his children, it is their delight to hurt. So that in pride and malice, Ashur went against the Isralites, the Lord suffering him as a punishment for their sin (about whom he pitched his Tents whilst they feared him, that none could hurt them nor make them afraid) as the Devil in hatred to Mankind deludeth those that resist the truth, the Lord suffering him as a punishment for their sin; and thus God sendeth and not otherwise, as before is also proved. The Devil deludeth 
* 2 Cor. 4.4 , God suffereth 
* 1 Cor. 10.13. . Now if the word (suffering) were used in all places in stead of sending, they would not thus pervert the Scriptures, labouring to make wickedness come from God's decree originally, for which cause let the holy Evangelists decide the controversy. Matthew saith, 
Math. 8.31.32.  And the Devils besought JESUS saying. If thou cast us out suffer us to go into the heard of Swine. And jesus said go, so they went, etc. Mark saith, 
Mark. 5.12.13.  the Devils said, Send us into the heard of Swine, etc. and jesus gave them leave. Luke saith, 
Luk. 8.32.  the Devils besought him that he would suffer them; so he suffered them. All which proves plainly that the Devil can do nothing without God's suffering, as also that God or Christ's sending is nothing but suffering, in this case. And so this sending of Ashur is suffering.  
Now for that of josephs' brethren, we dispute not about God's decreeing he should go into Egypt, for the preservation of their lives, etc. but whether God decreed that their action in selling a man's Child from him against the Law, yea their envy also in selling him 
* Act. 7.9. , for I say joseph might have come into Egypt by good means, aswell as his Brethren did afterward, they thought evil and did evil, yet God turned it to good 
* Gen. 50.20. , their thoughts & Gods thoughts were contrary: their thoughts were evil. james saith, no man is tempted of God, 
jam. 1.  but to move with evil thoughts is to tempt. If all that come from the Father of Lights be good, and this to move (by decreeing avoidable) to these evil thoughts came from God, then was it good and not evil; but if their whole action was evil, as it was, then was it not of the Father, but of this world, 
1 joh. 2.16.  though God brought out of it goodness, who can bring good out of evil.  
Lastly, for that of our Saviour's death, I acknowledge that God appointed him and gave him to the Death for our sins 
* Rom. 5.25 & 8.32. , and delivered him or suffered to be delivered into the hands of the wicked by his determinate counsel and foreknowledge 
* Act. 2.23. with Chap. 4.27.28. , but I deny that God determined, appointed or decreed, that the wicked should betray or murder him, otherwise then by suffering them, he knew what they would do to him, and foretold it long afore in the Scriptures, and decreed to suffer them, who if he had pleased, he might have consumed before they did it; but he decreed not that they should so do it; for in doing thereof they were of their Father the Devil, who was the author of Murder from the beginning, john 8.44. and not God's decree. For might not God have appointed some to sacrifice his Son CHRIST, as he did Abraham to sacrifice his son Isaac, and Israel their sacrifices, which were types of him, which might have been done without wickedness? But he could not appoint judas to betray him, nor the Scribes and Pharises to murder him, this was wickedness, which God cannot appoint, he cannot lie 
* Heb. 6.18 , he cannot destroy the righteous with the wicked 
* Gen. 18.25 , he cannot condemn the heirs of Promise 
* Heb. 6.17. , and so cannot appoint judas and the rest to commit such horrible wickedness as they did: evil cannot come from God, every good giving comes from him, he suffereth wicked men to do those things which he cannot do himself, for which cause men think God to be like themselves 
* Psa. 50. 2● . Thus you may see that although God determined certainly that his Son should be slain, yet he might have been slain without sin, and therefore the betraying and murdering was not from God. We acknowledge that God is omnipotent, but we say his omnipotency is guided by his justice: 
Omnipotency  he can do only the things that pleaseth him, which is justice and Equity. It is no part of God's Omnipotency to lie, to destroy the righteous with the wicked, to appoint and by an unavoidable decree force men to betray and Murder, etc. these are not any part of God's Omnipotency, but rather attributing that to the most holy and just God, which is proper to the Devil. God's holy will is the rule of his Power, and not his power the rule of his will: he will not lie, therefore I say he cannot lie. Thus have I shown how God is said to do a thing, when he only suffereth it; wherein a principal Caluin: agreeth with me upon the Petition. Led us not into Temptation: Vrsinus, pag. 1041. that the wicked execute the justice of God by sinning, that cometh not to pass, by any fault of God himself, but through the proper corruption of the wicked, and such as themselves have purchased, God neither willing nor allowing nor working nor furthering their sin, but in his most just judgement only permitting it, etc. and Pag. 1042. The difference of the works of God and the Devil, etc. is evidently confirmed by the Story of job, cap. 1. & 2. where God purposeth to try job, but the Devil to destroy him. The same is likewise confirmed by the Story of Ahab, 1. King. 22. and by that Prophecy of the Apostle concerning Antichrist, 2. Thes. 2. where the Devil seduceth men to destroy them, and God will have them to be seduced thereby to punish them, and suffereth the Devil, etc. And again, Led us not into temptation, that is suffer us not to be tempted above our power, these are his words.  Ereu. 
Well let us now proceed, what answer you to the place of Amos 3.6. or shall there be evil in the City, and the Lord hath not done it?  Odeg. 
I answer, First I demand what they mean by evil, if evil of punishment for sin, as is apparent by the place and others 
* Deut. 29.21.  than we agree; but if they understand evil of sin (else why bring they this Scripture?) than I abhor their horrible blasphemy. If God do evil of sin, than it first dwelleth with him, and it comes from him, as it doth with all that do it. And herein they speak no parable but plainly, that God doth all evil of sin in a City, oh the the patience of God to suffer such monstrous blasphemers! who should attribute righteousness to their Maker 
* job. 36.3. , in stead of which they do without all fear or shame, make God the Author and doer of sin in a City, contrary to so many plain Scriptures. job, 34.10.12. Psal. 92.15 & Psal. 5.4. jam. 1.13.  Ereu. 
What say you to the place of john, 12.39 etc. Therefore could they not believe, because that Isayas saith, he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and should be converted that I should heal them.  Odeg. 
I say this: these words being collected from Esa. 6.9. and repeated in many places 
* Math. 13.14. etc. Act. 28.26. etc.  by which it is manifest, that the Lord sending unto this people the light of his Truth, by the ministry of his servants, the places plainly affirmeth, that they winked with their eyes lest they should see it. For which cause God gave them up to this reprobate sense, as at large I have answered unto the place in Rom. 9 of Gods hardening Pharaohs heart, whether I refer you for your full satisfaction, how God hardeneth men's hearts, and for what cause, and not otherwise, not willing to relate the particulars here again, because I would avoid tediousness.  
To conclude this of Predestination. This opinion of destiny was banished out of Rome because it destroyed the state of a Commonwealth, 
Lib. quest. 〈◊〉. & novo ●esta,  as August. declareth in these words, by what reason (saith Augustine) were they borne which banished Mathematicos the setters forth of Destiny out of Rome, which law was kept and they were but Heathen; how were those things done by Destiny which maketh against Destiny? But surely if there be a Destiny it doth nothing against itself, saith Augustine, for so were Destiny no destiny, or at least destiny fight against itself. Or to speak the same in those words, which the Caluinists by abuse take out of the Scriptures to maintain the very same matter. If it be God's Predestination, that men should write and speak against his Predestination, as I and others do; then is God's Predestination a Kingdom not only divided, but a so fiercely fight against itself. O miserable absurdity! which any man may perceive must needs follow: if all things what soever come to pass with absolute necessity by God's Predestination as they teach.   

Of Election.  Ereunetes. 
FRiend Odegos, we reasoned before concerning Predestination, and I must needs confess you satisfied me therein throughly. Now my hearty desire is, that you will be pleased to reason of Election after the fall, and to resolve me of the difficulties of the same, and of such Scriptures touching the same, as in our present conference we shall meet withal.  Odeg. 
I will most willingly do it, as the Grace of GOD shall enable me. First therefore tell me what these men's opinion is concerning Election?  Ereu. 
Sometimes they do say; that God before the foundation of the world, in his Decree Elected some few of Mankind to salvation, who cannot but be saved: the rest of Mankind he reprobated to be damned, and who by no means can be saved. Sometimes they say, that all wen● damned in Adam, and that some few of those are Elected unto salvation, and that in Christ, who doth cure them, and this they call Election: and they say that the greatest number are left in evil unto damnation, & this they call rejection or reprobation, & this they teach by a similitude thus A certain Physician doth enter into the house of sick men, where he cureth some and that freely for nothing, and those are bound to give him thankes; others he cureth not, yet can they not complain against him, for he oweth them nothing. In like manner they whom God chooseth to heal, are bound to give him thankes; and they whom he will not heal, cannot justly complain, for God oweth nothing to any man.  Odeg. 
You say true: one while they say one thing, and another while another thing, to the first I shall answer presently, and to the second declared by a similitude; I say it is a dissimilitude, for therein they do compare a Physician, that hath little mercy in him, with GOD and CHRIST, who are most merciful that can be imagined, in healing but a few, and leaving infinite numbers uncured: but Christ saith, 
Mat. 11.28.  Come unto me (all) that are laden and I will ease you, therefore if they will use a similitude let them make choice of a true similitude thus: A good Physician & one that is truly merciful, goeth into the house of sick men, there he proclaimeth, that he will cure all those that will take a medicine, now some of them take the medicine and are cured, but others because the medicine is bitter, will not take it, and therefore are not cured; and in this case you may lawfully say, that this Physician hath both power and will to cure them all. But why then doth he not cure them all? because all will not take the medicine, without the which it is not possible they should be cured. And thus we may speak of CHRIST, he came into the world, to cure all men of their sins, and he is able to do it, but he offereth a bitter medicine, 
* Math. 16.24.  which is, That we must deny ourselves, take up his cross, and follow him. So many as refuse to take this medicine, cannot be cured; but such as receive it are cured: and thu● is Christ that blessed Physician to all sick sinners, that they may be cured, being most willing and able to cure them by the means that they are curable, 
☞  but not by the means whereby they cannot be cured. For his power is herein subject to his will, & his will is that they should take the medicine. Wherefore to the intent that we may plainly perceive, what, and how Election is, let us consider that similitude of CHRIST concerning those that are invited to the marriage; wherein he speaketh of the Elect: and thus it is.  

Mat. 22. cap  A certain King married his Son, and s●nt forth his servants to call them that were bidden to the wedding, but they would not come. Again he sent forth other servants, saying tell them that are bidden, behold I have prepared my dinner, my Oxen and my fa●lings are killed, and all things are ready, come vn●o the marriage, but they made light of it, and went their ways one to his Farm, another about his merchandise, and the remnant took his servants and entreated them sharply and slew them. But when the King heard it he was wroth, and sent forth his Warriors and destroyed those murderers and burnt up their City; then said he to his servants, truly the wedding is prepared, but they that were bidden were not worthy go ye therefore into the highways, and as many as ye find, bid them to the marriage. So those servants went out into the high ways and gathered together all that ever they found, both good and bad, so the wedding was furnished with guests. Then the King came in to see the guests, and saw there a man which had not a wedding garment, and he said unto him Friend, how camest thou in hither, and hast not on a wedding garment? and he was speechless. Then said he King to his servants, bind him hand and foot, take him away, and cast him into utter darkness, there shall be weeping and gnashing of teeth. This is the similitude, which so soon as Christ had spoken he adds this sentence. For many are called but few are chosen: here you see the whole argument of Election or choice; for the better understanding whereof, answer me to certain things. Was it not the King's pleasure, that all he invited should come unto the Marriage? both the first and the last called; & that they should bring wedding garments? or did but he dissemble in these things? also was it his will they should kill his servants that called them to the marriage?  Ereu. 
It was his will all should come, and bring wedding garments, for else he would not have punished such as obeyed not his will in these things; but it was not his will that they should kill his servants, for which cause he also punished them.  Odeg. 
And what think you of this that the Lord addeth, Many are called, but few are Elect, whom doth he call Elect?  Ereu. 
Surely those that came clothed in a wedding garment, 
Col. 3.10. Rom. 13.14 Reuel. 19.8 john. 3.36.  which is Christ's righteousness put upon us, making us new creatures by Faith and Obedience.  Odeg. 
Now let us rehearse the whole matter according to the Spiritual sense of this similitude. This King is GOD, who did first invite the jews to the Kingdom of heaven▪ who refusing the same, and evilly entreating his servants, he commanded his Apostles to Preach the Gospel to every creature, promising salvation to all that would deny themselves by laying away the pleasures of the Flesh, and through Faith and obedience to CHRIST; would take up his cross and follow him, so putting on Christ as a wedding garment.  Ereu. 
I see that Election consisteth in this wedding garment, the righteousness of Christ, which is Christ himself whom the faithful do put on by Faith and obedience.  Odeg. 
Yes all may see that wink not with their eyes that they are Elected and chosen, 
A true description of Election.  who do thus put on Christ, and that our Election dependeth upon this condition, according to the Scriptures the Lord chooseth to himself a righteous man 
* Rom. 9. 2● 26.30. , and they that were not God's people, shall be his people, and she that was not beloved shall be beloved; if they seek righteousness by Faith, and 
* Rom. 1●. 5.7.  these are the Elect according to the Election of Grace, and this 
* 2 Pet. 1.10  Election must be made sure, for the household of Faith, the Church of God, are the Elect of God, and as the 
* 1 Thes. 1. ●● Col. 3. 1●.  Elect of God must put on the fruits of Faith: Election is not of particular person, but of quality: all persons are God's generation 
* Act. 1●. 28 29. ; and those persons in whom he findeth faith and obedience, of his mere mercy, those persons he Electeth to salvation for the quality he findeth in them: which he himself hath wrought by his word and Spirit, which they might have resisted but did not, but submitted to the righteousness of God: and this is God's purpose of Election before the world was: 
Rom. 8. ●●.  And these are they whom God knew or acknowledged before, (for Gods knowing, is usually taken for acknowledging, as Psal. 1.6. Mat. 7.23.) and predestinated to be made like to the Image of his Son, & whom he called, justified, & glorified, etc. This description of Election, not only the Scriptures of God every where approue●●: but also the Note in our English new Testament upon Ephesians I. confirmeth: in these words.  This is the true understanding of Predestination, that without any merits or deservings of ours, yea afore the foundadation of the world was laid, God decreed with himself, to save through Christ, all them that do believe. Ereu. 
Surely, it seemeth to be as you say, but by that reason Election seemeth not to be eternal but to follow vocation or calling. And yet it is written, that we were Elected before the foundation of the world, that we should be holy, Ephe. 1. Now in this similitude Math. 22. it seemeth God doth not Elect us to be holy, but because we are holy.  Odeg. 
This King, the God of heaven and of mercy, deliberated and decreed thus before the foundation of the world, I will make man that he may dwell in Paradise, and so be blessed; but if he fall from his estate, I will send upon the earth the heavenly Doctrine, 
Gen. 3.  (The s●ede of the Woman shall break the Serpent's head, etc.) whereby man may learn again to be righteous, and recover again a more blessed life. And I will declare that Doctrine more plainly in the time of Abraham, whom I will choose out of the Chaldeans, and from that time forward, I will teach him and his posterity that Doctrine, beginning with rudiments and principles; but if they will not le●●ne that Doctrine by t●ose rudiments, I will then send unto them my Son, who by his Doctrine hath more power and virtue to teach then those rudiments of the Law; but if they refuse to obey him also, I will cause all Nations to be taught, and so many of them (being all called) as do not behave themselves as they ought, I will cause to be punished; the rest I will bless and make happy, and keep for my guests. Tell me now, do you believe the deliberation and decree of God was of this kind?  Ereu. 
I do think it so to have been.  Odeg. 
I his deliberation & decree of God was manifested in time, in types by the rudiments of the Law, but with open face by the Doctrine of CHRIST the Son, whom he sent in the Flesh; First to offer salvation to the jews, by the condition of the righteousness which is by Faith; who generally refusing it; and so the partition wall being broken down, that is all the difference betwixt jews and Gentiles being taken away; God did choose all men Good and bad, upon the condition aforesaid to the Kingdom of heaven, Christ declaring, Go Preach the Gospel to every creature; 
Mark. 16.  yea even to all men that were fallen in Adam, for it must needs be that the good work and Grace of Christ, extends itself as fare, as the evil work and sin of Adam, for otherwise he could in no sort be truly said to be the Lamb of God, that taketh away the Sin of the world: neither should that saying be true; Where sin abounded, there Grace abounded much more; for the Grace of CHRIST should be overcome and excelled by the sin of Adam, if CHRIST could not save all, whom Adam destroyed. Therefore all men unto whom the Gospel is Preached, were Elected unto salvation in Christ; not actually, for they could not be actually chosen before they had actually any being, but in the Eternal purpose of God upon the condition afore spoken, For the Eternal purpose and Decree of God may be called Eternal Election, whereupon chiefly the salvation of all men doth depend. Paul speaketh of this Election when he saith. 
Ephes. 1.  That we were Elected before the Creation of the world, & that it may appear that they that are in Christ are not actually Elected before they be instructed and taught. Consider what Paul saith unto these Ephesians that were thus Elected. Remember saith he that ye being in times past Gentiles in the flesh, were at that time without CHRIST, and were strangers from the common wealth of Israel, & wanting the covenants of promise, having no hope, and were without God in the world. Surely if they were without Christ, if they wanted the covenants of Promise, if they were without God, they were not then really and particularly Elected: but when they had learned Christ, then were they first really Elected, as the Apostle saith vers. 13.14. After ye believed, ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance for the redemption of that liberty purchased, etc. And consider this place also 
* Rom. 9. 2● , I will call them my people which were not my people, and her beloved which was not beloved. But if we were actually and particularly chosen, before the Creation of the world, than were we also really the people of God, and could not at any time be said not to be the people of God, and yet Paul doth teach that we were not the people of God, and are now become the people of God; so doth Peter also 
* 1 Pet. 2. 1● , and that they that were not under mercy have now obtained mercy; wherein their meaning is, that we are first particularly chosen, when we receive or put on Christ; For GOD being no respecter of persons, 
☞  which is so often repeated in the Scriptures, he only chooseth or Electeth, where he findeth Faith and obedience to the Gospel of his Son; and rejecteth where these are wanting. This was God's Election in purpose from eternity, and in act upon Faith and obedience of the Ephesians, even as his Election is of all men whatsoever, whose estates are as the Ephesians once were, without CHRIST, without GOD, without Hope, without Promise, without Mercy, for 
* 2 Cor. 5. ● joh. 2.2.  God was in Christ and reconciled the whole world to himself, committing to his Apostles the word of reconciliation: and that Grace of God that bringeth salvation to all men hath appeared, 
Tit. 2.11.  etc. proclaiming that whosoever will receive that Grace of God, by Faith and obedience, as the Ephesians did, shall have that actual Election, that they had, which is also according to 2. Tim. 1 9 10.  Ereu. 
What say you further to prove that the very wicked that come to damnation had by this purpose of God, means of salvation if they had not refused it?  Odeg. 
As I shown you, that God's purpose, and call, was and is unfeignedly unto all without exception; so also I will show that Christ died unfeignedly for all without exception, by whose Death all might be saved, if they did not reject it. The Apostle saith, CHRIST died for sinners 
* Rom. 5.6.8. , even for the : even for all that were dead 
* 2 Cor. 5.15. , he gave himself a ransom for all men 
* 1 Tim. 2.6 , a Saviour of all men, especially of them that believe 
* 1 Tim. 4.10. , he is the reconciliation for the sins of the whole world 
* 1 joh. 2.2. , and we know the whole world lieth in wickedness 
* 1 joh. 5. 1● , what, shall I need to allege more Scriptures? the Lord is most plentiful in this thing, declaring that he would have no man perish, but that all men should come to repentance 2. Pet. 3.9. not casting away any, until there be no remedy 
* 2 Chr. 3● 16. .  Ereu. 
This that you say cannot be denied.  Odeg. 
For your further satisfaction, observe; that God's purpose was to save, even those Christ's enemies that slew him, and hanged him on tree, as is testified 
* Act. 3. 2● 26. . First unto you, hath God raised up his Son JESUS, and him hath he sent, to bless you, in turning every one of you from your iniquities: also 
* Act. 5. 3● 31.  although they blasphemously resisted, and put everlasting life from them, and resisted the Spirit of Grace 
* Act. 2.51. & 13.46. & 18.6. : showing that God's purpose was to save them, which they refused, and so their blood was on their own heads, and their damnation of themselves: and they refusing salvation, it was sent unto the Gentiles, even unto all the world, as the Scripture testifieth both by the similitude of the Marriage of the King's son; and of our Saviour's Commandment formerly spoken of, as also of the Apostle 
* Mark. 16.15. , their sounds went throughout all the earth, and their words unto the end of the world. That 
* Rom. 10.18. & Cap. 16 25.26.  mystery (the Gospel) is now opened and published among all Nations, by the Scriptures at the commandment of the everlasting God for the obedience of Faith 
* Col. 1.6. . The Gospel of salvation is come unto all the world, even as it came unto the Saints at Collossa: 
Vers. 23.  And it hath been Preached to every creature under Heaven. Thus you see the bounty of God towards all, and every man, even the whole world, he gives his Son unto the Death for them, for so he loveth the world, proclaiming to all, and striving with them by his good Spirit, 
●●ehem. 9 20.30.  even by the Ministry of his word: that whosoever believeth in him should not perish, but have everlasting life. Now let the Heaven and Earth, and all impartial men judge whether in all these things, God deal not unfeignedly, and in good earnest, desiring the salvation of all men, even jews and Gentiles, not leaving any one without means of salvation, contrary to that Doctrine which you mentioned in the beginning. That God hath left the greatest number in sin, without any means of reconciliation, because he would have them damned, which is most horrible blasphemy, in making God to dissemble in all these his sayings.  Ereu. 
But seeing there be many never heard of Christ, how are those Scriptures verified?  Odeg. 
This is something hard to many, yet God will reveal it to those that fear him; Now that the truth of this may be the easier seen of all, let us first consider, whether all men from the beginning, even at all times, had a Law given from God, the breach of which deserved God's wrath.  Ereu. 
Do you mean another Law, then that given to Israel by Moses?  Odeg. 
I mean, that all people hath a Law to observe, and ever had, as well as Israel. 1. It is confessed of all, that Adam had a Law. 2. His posterity as they came to understanding had a Law; for some are said to do well, as Habell, Henoch etc. some are said to call upon God, and are called the Sons of God; and Noah a just man: all which testifieth they had a Law to guide them in the doing of that they did; and some are said to be evil doers, as Cain, Lamech, and others, and at length the earth was so filled with cruelty, and all flesh had so corrupted his way, that God destroyed it from of the face of the earth, which showeth they sinned, but there can be no sin without a Law; neither would God have destroyed the world, but for offending hi● Majesty, which offences are breaking a just Law given them of God. Also all people after beginning at Noah's sons, even till Moses, are said to do well or evil, whi●h actions must be so judged by some rule or Law. And the Law of Moses was not given because there was no Law before, but to revive or bring into remembrance those just and holy rules, which were almost forgotten and to make sin out of measure sincell by this Law; as also to keep a truer observation of those things, which did type out CHRIST, and of what race he should come, that when he came all might know, that it was he, that taketh away the sins of the world.  Ereu. 
Indeed it is said that all have sinned, both jew and Gentile: and sin is the transgression of a Law, so it plainly appears, as you said, that all had a Law, or else they could not have sinned, for where there is no Law, there is no transgression, but what is that Law, the Gentiles had, and that before the Flood also?  Odeg. 
It is two fold: first it is written in the hearts of men even in Nature, who hath a conscience 
* Rom. 2.14 15.26.27.  to excuse them if they do the things of the Law, or to accuse them, if they do that the Law forbids. Secondly, that which may be known of God, he hath showed it to all men, not only in the qualities of body, & mind, but also by other his works.  
For the invisible things of GOD, 
* Rom. 1.19 20. Deut. 4.19. Psal. 19.1.6 job. 12.7.8. Act. 14.17. & 17.24.29 job. 38.39.40.41.  that is his eternal Power and Godhead, are seen by the Creation of the world, being considered in his works, to the intent that all should be without excuse, so that the works of God, which are seen of all men, are a Law to teach them to fear and dread, and to seek after the work master to know his will; so that it is most evident, all men have a Law, the breach of which bringeth them under wrath.  Ereu. 
Two things let me demand of you more, one is: whether this Law of the Gentiles, be different from that which the jews had? the other, the time when both is required to be observed of man.  Odeg. 
The Law given both to jew & Gentile is one & the same, for as God is but one, his Law is but one; for the Law that is written in the heart, is the 
* Rom. 2.14, 15.  effect of that written in the letter. Besides the Gentiles in all their actions, have been condemned or justified by the Law of Moses: and the jews have been condemned oftentimes by the actions of the Gentiles contained in the Law, who wanted a Law of the letter. Also observe, that it is the Law of works unto both, and both are bound to observe it, even of themselves with out an helper, as they are the work of God by creation as was Adam; which, when by reason of the weakness of their Flesh they cannot keep; CHRIST is provided to relieve them. To the second part of your question, I answer; the Law is to be observed, when it is given to a man, & that is when he comes to understanding, and when his conscience gives him peace by keeping it, and war for breaking it, & not till then; which qualities are not in Babes, for they discern not earthly things, and 
* joh. 3.12.  how then should they discern heavenly? but when they can discern things of the earth that differ 
* Luk. 12.56.57. , as times and seasons and the like, then are they justly taxed for not knowing God's matters; there must be a Conscience unto which a Law is given, which Infants have not; for Conscience is, 
Of Infant's estate hereafter at large.  a knowledge, to a man's self, of accusing or excusing, which who so hath, are breakers of the Law, for though the Law be holy and just, yet flesh is weak, and the Tempter strong, that all, when they come to have the Law, do plunge themselves into misery by breaking it, and must be saved by CHRIST'S sufferings, and Faith in him. Now it remaineth to prove, how all may come to the knowledge of CHRIST, for it is clear all have a Law, and all are sinners, and no way of reconciliation but by CHRIST.  Ereu. 
Now if it can be showed that Christ hath been, and still is, offered to all that have sinned, and that they have put him away, and the fault is their own, and condemnation from themselves, and God freed from partiality, than I am satisfied.  Odeg. 
It cannot be denied, but Adam and Hevah, the first transgressors had Christ offered, by the seed of the Woman promised, 
Gen. 3.  and so their generation, as they took notice of their sin, so they took notice of Christ, by whom they must be freed from their sin. Habell and Cain understood it, 
Gen. 4.  as appeareth by their Offerings; also Henoch the seaventh from Adam remembered it; those were called the Sons of GOD, which could not be, but by Grace, the Law made them not so: Noah knew it well, for he found Grace in the sight of God, which is through Christ, not by works; for that were not by favour but by debt: he also preached CHRIST by the same Spirit, that Peter preached him, to the old world, even to them that are now in prison. After the Flood Noah with his little Family offered Sacrifice, which was a type of Christ, from which action all his Sons could do no less but take notice of, as of the Deluge itself, and so to convey it, by tradition to all their generations. In Abraham's time it is apparent that Christ was remembered, till the Law: and under the Law written, it is not doubted but he was known; For our Fathers did all eat, 
● Cor. 10.  etc. and that Rock was Christ.  
Also the Sacrifices of the Gentiles though in an Idolatrous manner doth plainly show, that the remembrance of Christ was among them, for they offending, knew there was no way to make peace, but by a Sacrifice; they upheld Sacrifices, which either they had from their Ancestors, as one Generation took it from another; or else something moved them to do it of themselves as a troubled conscience which must be quieted by Sacrifice: so that we may see, among all sorts of men, there was a kind of acknowledging CHRIST, though by most in an evil manner, which augments their sin; even as now at this day there be many that acknowledgeth him; falsely, which indeed is not him, but a false Christ in stead of him; all which proveth that ever there was the remembrance of a pacifier, though the right one was miss, which was their own fault and not Gods: for why might not every one have found the right, aswell as some? God would have all to be saved, and even from the beginning he hath been liberal unto all: In Paradise there was a tree of life, aswell as of knowledge: ever since, as there hath been a Law, which is a good tree, if it be observed, and an evil tree if it be broken, so there hath been a tree of life provided, that man might eat of it, and live for ever, which is that Lamb slain from the beginning. A remembrance of which hath ever been observed, either in a true manner or a false, of all the world, for all the world ever have and do worship either the true God or a false, and offer Sacrifice to that which they took for their God to appease him.  
Now since CHRIST came in the Flesh, it is apparent that he hath been offered to all Nations under Heaven. First he was Prophesied of long before he came, that all flesh should see the salvation of God: 
Luk. 3.6.  After he was come, by Doctrine and miracles both he, and all his Apostles, did so powerfully work, that all observed him; The jews to whom first he offered himself, the Gentiles also, who put him to Death. The Apostles at the day of Penticost was fitted with all tongues that Christ by them might be conveyed to all Nations, where were present men of every Nation under Heaven; 
Act. 2.  and their sound went throughout all the earth, & their words unto the end of the world; 
Rom. 10.18 Psal. 19.1. etc.  even as fare as the Sun and the Moon doth teach God; and though the jew will none of him, many of the Gentiles refuse him, and many of the Gentiles confess him amiss, to their further woe, the fault is not because God hath not offered him, to help, even as largely as the Law did hurt; but because man will not accept of this offer, some put him away quite, as the jew, Turk, and diverse others that hear of him, and in a manner look for him; some confess him with their mouths, but will not suffer him to reign over them, but will have other spiritual Lords in stead of him; yet no default on God, who herein is rich to jew and Gentile in the offer of his Son, but the fault is in themselves, who will not accept of this gift of God: for even in this Nation and others where Christ is confessed, are there not many millions of men, whose knowledge of CHRIST is such, in truth and deed, that they cannot so much as make a confession of him no more than any Pagan in the world? who knoweth not this? and what is the cause but their own neglect and contempt of his Word and cross?  Ereu. 
Indeed I see general Nations have, or might have had Christ if they would, for he was ever offered to them as largely as the Law, and that the Law and Christ went together, that as the one did kill, th'other was offered to make alive in a generality: but you must prove that this is, or might be manifested to every particular person, that as every man particularly whosoever he be, 
Rom. 2.  is culpable before God of judgement; so every one likewise in mercy hath Ch●ist offered to him for reconciliation.  Odeg. 
I have largely shown you before by the Scriptures, that as all and every person are shut up in unbelief, so God hath mercy on all, and his Grace that bringeth salvation unto all men hath appeared, etc. which might satisfy any reasonable man, for either every particular soul of reason and understanding hath had means offered, or else the Scriptures are not true, which God forbidden: and it will be easily granted that every such person, hath a Law written in his heart, and an accusing Conscience for breaking of it: and every such person hath the Heavens, the Firmament, the Sun, the Moon, and all the wonders of the Heavens, the Earth, the Seas, and Fountains of waters: all which sendeth them to seek out the worke-master, and he that seeketh shall find, but in stead of knowing God, by these his teachings, they become vain in their thoughts, and their foolish heart is full of darkness; for some turn the Glory of the incorruptible God, to real Idols, some to mental Idols, and therefore as they regard not to know God aright, by seeking him aright, wherein they are ignorant, but set up several Idols, by their own knowledge, which is Beastly, so God delivereth them up to a reprobate mind, that they never know more, for what should he that is not faithful in a little, 
* Luk. 16.10. etc.  be trusted with much: This is the cause that the most blind Pagans in the world know no more, because they use not that well they have: 
☞  why the Turks know no more, the jews, the Papists, and others of all sorts, because they have despised the first light of God offered them, and therein continue 
* Act. 28.27 , winking with their eyes lest they should see further: because the ways of their own hearts best please them; For 
* Psa. 81.12 Rom. 1.21. etc.  this cause doth God give them up to walk in their own Counsels. Is the fault now for want of means on God's part, to any particular person, or their own neglect and contempt of the means offered them?  Ereu. 
Their own surely, else it had not been injustice in God to tell them that which might be known of him is manifest in them, 
Rom. 1.19.  and to blame them for not profiting, by that they had, as after in 9 verses following is showed.  Odeg. 
In like manner, all that knoweth they have offended some infinite Power by their accusing Conscience, are there by invited to seek who it is, & finding it to be their Creator, they are then to seek by what way he shall be pacified with them, for their accusing Conscience is a means to cause them to seek with earnestness; for then God call● unto them, as he did unto Adam, saying, where art thou? whose answer ought to be here Lord, what wilt thou? I have sinned▪ and not to hide sin with the Fig-leaues of inventions, then if there be no means in that Nation; yet there is to be picked out of the consideration of the greatness of him offended, that his justice must be satisfied; then must they, and may they consider whether themselves can satisfy or some others for them; and thus if they examine all things rightly, God will reveal CHRIST unto them by one means or other; so as in seeking, nothing satisfy them but the which is of God, in which they must cast away not only their own inventions; but also they must not be servants of men; which if they do not, but satisfy themselves in either of these, it is just with God to give them up to their own hearts lusts; and so they become past feeling. And for conclusion, all Nations, Cities, houses, fields, highways, hedges, have had the mercy of God in the offer of CHRIST afforded them, all were bidden, so that this is not now dark, but clear and evident, that all have ever had, or might have had, if they had would, Christ, aswell as the Law given unto them.  Ereu. 
Now indeed, these things seem to be very true, but I must entreat you to make plain unto me, that which Paul hath written to the Romans, concerning Election, that there remain no scruple nor doubt in my mind: that disputation of Paul, troubleth many, by reason it is handled so darkly: surely I am of opinion, that that place is one of those whereof Peter wrote, that there were certain dark things in Paul's Epistles, 
● Pet. 3.  which the unlearned & weak do wrest to their own destruction, as they do also other places of Scriptures.  Odeg. 
Surely, you have good reason so to think, now therefore let th'Apostle Peter show who those are, that wrist the Scriptures of them or us: We say with Peter, that the long suffering of God is salvation, in that God would have no man perish, but would have all come to repentance: and this is that (saith Peter vers. 15. etc.) which our beloved brother Paul in all his Epistles speaketh of, among the which, some things are hard to be understood, which some pervert to their destruction. They say, God hath reprobated, some and the greatest number, and that before they were borne, & had done evil; for whom there was never means of salvation, because God would have them perish, for that was his good pleasure. Now these words of Peter, as they judge our adversaries to be perverters of the Scriptures, so may they satisfy every Godly minded man, that Paul's meaning was not contrary to Peter's, they writing both by one Spirit, nay than Paul's own meaning was else where in the same Epistle, 
* R  that the long suffering of God was salvation, even to those that hardened their own hearts, and heaped up wrath against the day of wrath; This therefore may be an entrance, but let us come to the words of Paul, Rom. 9  
In this 9th Chapter, and so in most of this Epistle the main subject that the Apostle Paul handleth, is: That not the Law, 
A short expos●on Rom. ●.  but the Gospel, is the Power of GOD to salvation; not to him that is a jew outward, or that hath Circumcision of the Flesh, or is an observer of the Law, which was all the jews had to boast of and which they did boast of; 
* joh. 8.33.39. & 9.28.29. Cap. 4.1.2. Cap. 2.28. etc. Cap. 4.12.13.14.16.  for Abraham himself found nothing concerning the Flesh, neither was he justified by works; but salvation appertaineth to him that is a jew within: that hath Circumcision of the heart: that is of the Faith of Abraham; whether he be jew or Gentile in the Flesh; this I say is the whole drift of the Apostle, as in the whole, so in this 9 Chap.  
In the 1.2.3.4.5. Vers. th'Apostle showeth his upright & unfeigned desire of the salvation of the Isralites according to the flesh, who were his fleshly brethren; who had all those Oracles of GOD committed to them; of whom were the Fathers, and of whom concerning the Flesh CHRIST came, GOD over all blessed for ever, Amen. Yet notwithstanding his desire and all these their privileges, 
Vers. 6.7.  the word of God cannot be made void, which saith, All are not Israel that are of Israel, neither are they all Children, because they are the seed of Abraham, but in Isaac shall thy seed be called, which Paul expoundeth, Vers. 8. That is, they which are the children of the Flesh are not the children of GOD, or not, those that shall be saved, but the Children of the promise, are counted for the seed. So that thus fare there is no difficulty, but that the Apostle plainly meaneth in all these Verses; 
john. 8.33.39. joh. 9.28.29.  that not all the children of Abraham's flesh, (who so much boasted of their being Abraham's seed; and of being Moses Disciples in the observation of the Law,) were therefore in the estate of salvation: and this he desireth to acquaint the jews with, that they might cast off their rejoicing in their Fleshly descent; and seek true rejoicing in another way. Th'Apostle having propounded this as an infallible truth; he goeth about to prove it by the Scriptures: First alleging, the promise made, that Sara shall have a Son 
* Gen. 18.10. , which Abraham believed, not considering his own, and Sara's body, which were dead, neither did he doubt of the promise of God through unbelief, but was strengthened in the Faith 
* Rom. 4.18. etc.  and it was imputed to him for righteousness; so that this promised Son of Sara, was borne not after Flesh, but after the Faith; which is most largely declared in Gal. 4.22. where is declared, that Abraham had two Sons, one by the servant, Hagar (namely Ishmaell) who was borne after the Flesh, & one by the freewoman Sara, (namely Isaac) who was borne by Promise, and so by Faith; by the which (saith th'Apostle) another thing is meant: these two Mothers, are the two Testaments, in type: the two Children, are the types of the children of the two Testaments, the Child of the Flesh, Ishmaell son of Hagar, typed out the fleshly Isralites, which were in bondage under the rudiments of the Law; the Child of the Promise, Isaac, son of Sara typed out the Children of the Faith of Abraham; and as the child of the Flesh persecuted the child of the Faith by his mockings, for which cause he must be put out and must not be heir with Isaac; so (saith th'Apostle) do all that seek acceptance with God through the Flesh, persecute them that seek it by the Promise through Faith; and therefore all the children of the Flesh of Abraham, that have no other privilege to justification, must be put out, and shall not be heir with the children of the Promise. This is so plain in Gal. 4. that he that readeth the Scripture with an indifferent heart void of malice cannot be able to contradict, being also confirmed in the 3. Cap. vers 16. where the Apostle treating of the promise of Salvation, saith: Now to Abraham and his seed were the Promises made: he saith not, and to the seeds as speaking of many, but, and to thy seed as of one which is CHRIST, which being well observed, that Abraham had two Sons or seeds by two Women, as before Gal. 4. and that the Promise of salvation is made but unto the one seed 
* Gal. 3.16 Vers. 29. Vers. ●. 9. , even they that are CHRIST'S, that are of the Faith of Abraham, and so after the manner of Isaac 
* Gal. 4.28  the son of Sara, and that this Promise is not made unto both the seeds, namely unto the Children after the Flesh of Abraham, for they are not the children of God Rom. 9.8. but they must be put out, and must not be heir with th'other 
* Gal. 4.30 . This is this sure word of Promise, Sara shall have a Son, thus applied by the Apostle, to prove the thing he hath in hand, that all the fleshly Israelites were not therefore in the estate of justification to Salvation; in that God did in this type declare the contrary: For further probation, he bringeth another Scripture to prove, 
Gen. ●5. 21 Vers. 10.11  that unto Rebecca this same thing was declared before the Children were borne, and when they had done neither good nor evil, that the purpose of God might remain, according to Election not by works, but by him that calleth, It was said unto her, The Elder shall serve the Younger. In which words th'Apostle plainly proveth, that neither birth, nor works did prefer with God, for this is the purpose of God, to prefer and make superior, even the youngest by birth, or those that challenge nothing by birth, or by works, but seek it by God's free Election, through faith in CHRIST JESUS: also to reject and make inferior all that seek salvation by flesh, birth, or by works; even as he did in these two types, the Elder was the heir by the Flesh; and the younger was not of that Land of Promise, a type of the estate of salvation; and God foreseeing, what would come to pass, that these two twins should be the Fathers of two great Nations; and that the Younger would get the privilege from the Elder; and so the Elder should serve the younger, or be inferior to the younger, even in this Covenant or Promise, a type of that which was to come; which type being so fit as it was for the Apostles purpose, he bringeth to prove, ●hat Fleshly birth or descent even from Abraham was interrupted of old in those typical Promises to Abrah: First, not Ishmaell the Eldest, but Isaac the Youngest I will make my Covenant with; 2. To Isaac, not Esau the eldest, but jacob the youngest, shall be Lord or superior and have that Covenant; according to which types the truth is, saith the Apostle, that the jews the Elder brother 
* Luk. 15.25. , Who seek salvation by the Flesh or works, shall not have it; for that is against the word and promise of God: but the Gentiles, the younger 
* Vers. 12. , in the offer of the Gospel, that seeks salvation only by the free undeserved Promise of God; through faith in JESUS CHRIST, these only shall have it, for this is according to the purpose of God's Election.  
Now for the Scripture which followeth, from Mal. 1.2.3. mentioned in the 13. Verse. As it is written, I have loved jacob and have hated Esau; the perverters of these words of Paul, will needs have to be afore Esau and jacob were borne; and this we must believe because they say so; but the Apostle hath no such meaning; as shall both appear by the Scripture itself, and also from many other Scriptures. Paul still followeth, the confirmation of his Doctrine, which is, that th● Children of the Flesh or Law, have not therefore their only privilege with God, which he hath proved by the Promise of Sara's Son also by the Promise of Rebecca's youngest son, which were preferred before their Elder brethren unto that typical covenant, and as in Vers. 12. th'Apostle declared, what th● Lord said should come to pass; concerning Esau and jacob, and their Posterities, befor● they were borne, so proveth th'Apostle, from Mal. 1.1. etc. that the same did come to pass concerning them and their posterities, many years after Esau and jacob were dead and gone; in the 12. Vers. declaring what should come to pass, in the 13. ver. declaring what hath come to pass, both proving his Doctrine; not when, nor for what cause, God loved jacob and his Nation, and hated Esau and his Nation, but proving that God did it, which was sufficient for his purpose in h●nd, to show the error of the jews (whose salvation he so much sought) who were persuaded that their acceptance with God stood in their being Abraham's seed, & observing the Law of Moses, as before hath been proved, the times of shall, and have, do much differ.  
Further God hated not Esau before he was borne, seeing there is not any Scripture to prove that God hateth any man before he hath first hated God, as before in our conference of Predestination hath been proved. Esau hated God in contemning his Birthright 
* Gen. 25. 3● Heb. 12.16.  long before God's hatred of him and his posterity spoken of, Mal. 1. God loveth and saveth freely without desert, but hateth and destroyeth not without desert.  Ereu. 
I bless God, you have to my great consolation and satisfaction made manifest the Verses of this Scriptures thus fare, that there remaineth no scruple in me. Now therefore I pray you proceed, What is Paul's meaning in Vers. 14. what shall we say then? Is there Injustice with God? God forbidden.  Odeg. 
This is th'Apostles meaning, that as God rejected Esau for contemning his birthright, 
Ver●. 14.  which God had given to him, so the fleshly Isralites were of God rejected, because they contemned their salvation offered them, (by faith in CHRIST JESUS) and in this, GOD is not unjust; this is the Apostles meaning, and not as the adversary affirmeth, that God is not unjust, though he hate without cause; he neither hated Esau nor any man without cause. For Esau and his posterity he hated for his wickedness as these Scriptures teach, Amos 1.11 Obediah 10. &c, Further, Paul himself besides many other places of Scripture, in this very Epistle to the Romans, 
Rom. 2.4.5.  hath a very excellent description of the justice of God speaking thus: Or dispisest thou the riches of his Bountifulness, Patience▪ and long sufferance, not knowing that the bountifulness of God leadeth thee to Repentance? But thou after thine hardness & heart that refuseth to repent, heapest unto thyself wrath against the day of wrath, and of the declaration of the just judgement of God, who will reward every man according to his deeds. What doth Paul call here the just judgement of GOD?  Ereu. 
To pay every man the desert of his works.  Odeg. 
But if he hated Esau before he was borne, he paid him not the reward of his wo●ks, forasmuch as Esau had done nothing before that hatred, & so it cometh to pass that this hatred of Esau agreeth not with Paul's rule of the just judgement of God. But th'Apostle following still the thing he had in hand, to prove that the jews could not have salvation therefore, because they were the children of the Flesh, answers all objections that could be made from his former Doctrine, that God rejected all the Children of Abraham's flesh, except such as sought it by Faith, and such only were the Children of the Promise, in which there is no unrighteousness with God; For further proof whereof, he bringeth Moses for example, 
Vers. 15.  who when the seed of Abraham, had provoked him by their wickedness to cast them away, Moses found Grace for himself and his people, and provoked God to show mercy on them, for he hath mercy on whom he will; namely on them that seek him▪ by the means that he himself appointeth; such find Grace and mercy as Moses, and not by our own willing, nor running, 
Exod. 33.  nor working as the jews.  Ereu. 
What is the meaning of the hardening of Pharaoh? Vers. 17.  Odeg. 
This; Pharaoh being a wicked man, and hardening his heart against God's Commandments and judgements, Exod. 9 34. 1 Sam 6. (even as these jews Paul speaketh of did against CHRIST and his Gospel) yea making his heart as an Adamant stone as others did, 
Vers. 17.  Zach. 7.12. so that he would not let the people go; for his cruelty against God's people in killing their Children, and overtasking them, and in not letting them go; for these causes, God hardened his heart, that is as the holy Ghost explains it, gave him up to the hardness of his own heart, as Psal. 81.11 12. even to Satan, who worketh hardness of heart against God, and his truth in all the Children of disobedience, who when the word and judgements of God as to Pharaoh and these unbelieving Iewes is manifest to them and they despise them; that which was ordained a means of humiliation and softening the heart, becometh a means of hardening; that which is of itself, and to the believers the sweet savour of Life, becometh to them the savour of Death, 2. Cor. 2.15.16. Rom. 7.13. and thus doth God harden the hearts of the wicked by giving them up to Satan, & to their own hearts lusts, to vile affections, & to reprobate minds, Rom. 1.24.26.28. Thus he hath mercy on whom he will, 
Vers. 18.  and whom he will he hardeneth; his will being to show mercy, on such as Moses, that seek his favour by his appointed way; and hardeneth such as Phoraoh, who hardeneth their hearts against the same way, as those jews did, of whom Paul speaketh.  Ereu. 
How answer you these words, who hath resisted his will? Vers. 19  Odeg. 
I answer them thus: 
Vers. 19  Paul in these words speaketh as in the person of one of these jews, or declareth what these jews will answer to this Doctrine; who hath resisted his will, and why doth he complain? For this was his will that we should obey these his precepts of the Law, which who so doth should live in them, and in sticking to the Law, we have not resisted his will; unto which th'Apostle gives the answer, that man must not plead against God; to say why hast thou made me thus, that is, that I cannot obtain salvation by the works of the Law; for God seeing the weakness of the Flesh to observe the Law 
* Rom. 8.3. , sent his Son in the flesh; for justification to every one that believeth; proving plainly to all, that both jews and Gentiles were under sin, and that there was not one righteous by the Law, 
Rom. 3.  and therefore their cavil was vain: For God's will was to save all, that seek it by the Faith of JESUS, and not by the works of the Law; which they did resist, and so were justly convicted. Now the adversary's exposition of this verse is, that God hated Esau & so Pharaoh, and all the reprobate before they were borne, from which hatred, he Decreed their damnation; and because the will of God is declared to be contrary in the Scriptures, therefore they call this his secret will, against which will (say they) no man can resist; but the most holy GOD declareth the contrary. It is not my will that any man sin, they have done that which I command them not, neither came it in my mind, etc. 
* jer. 32.35  neither is it my will that any sinner die but that he amend and live, and this I testify as I live ●aith the Lord 
* Ezek. 18. & 33. Chap : But if he will not amend but continue in sin as Pharaoh, these jews, & others, him will I punish, in my just judgement▪ wherefore if any suffer justly for his trespass, he ought not to accuse GOD (as our adversaries do, saying that God decreed him, ye● by power compelled him to trespass and so to suffer, ● and say who can resist his Will▪ Gods will is, that all repent and believe the Gospel▪ which may be, and is resisted: and also his will is, that they who will not repent and believe ●e damned, which cannot be resisted. This his will is just & full of mercy, and thus I have sufficiently answered these words.  Ereu. 
What say you to these words, Hath not the Potter power of the Clay to make of the same lump, one vessel to honour, another to dishonour. Vers. 21.  Odeg. 
For the better understanding of these words, let us read the 18 Cha●. 
Vers. 21.  of the Prophet jeremy, from whence th'Apostle hath these words, And we shall see through the Grace of GOD, that, that making of the clay in the Potter's hand, is not in creation, but in vocation; the words are these: O House of Israel, cannot I do with you as this Potter, saith the Lord? Behold as the clay is in the Potter's hand, so are you in my hand O house of Israel, GOD is this Potter, the House of Israel is the Clay. And Vers. 7. I will speak against a Nation, or against a Kingdom, to pluck it up, to root it out, and to destroy it; That is to make it a vessel of dishonour. But Vers. 8. If this Nation against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them; Again Vers. 9 And I will speak concerning a Kingdom and concerning a Nation to build it, and to plant it; and so make them vessels of Honor. But Vers. 10. If it do evil in my sight, and hear not my voice, I will repent of the good that I thought to do for them. Therefore Vers. 11. Thus saith the Lord unto the men of judah and Inhabitants of jerusalem, Behold I prepare a plague for you, and purpose a thing against you, return you therefore every one from his evil way, etc. This doth th' Apostle apply to the thing in hand, proclaiming from this glorious Potter, that all that seeks salvation by Faith and obedience to the Gospel; as the Gentiles did, he will make them vessels of mercy prepared for Glory; but those that seek it, by the Flesh or by works of the Law as the jews did, he will make them vessels of dishonour, prepared for destruction. Thus doth God make v●se●s of Honour and Dishonour, and not otherwise, for in Creation he made Man good, and in vocation he saith, As he liveth he would have him good; by turning unto him, from his wicked way, which if he will not, than he maketh him a vessel of dishonour, by bringing upon him as a just recompense of reward, dishonour and confusion: and thus the Apostle alludeth to this Scripture in this place, for he wished the salvation of the Isralites, whom God had planted a noble vine, with the best plants, 
Esa. 5.  doing unto it, what he could do unto it, tying to him the whole house of Israel and judah, 
jer. 13.11.  as a man tieth his girdle to his loins, that they might be his people▪ and that they might have a name and p●aise, and Glory, but they would not hear. Yea crying out unto them, what shall I do unto thee, how shall I entreat thee, 
Hosea. 6.4.  yea sending his own Son unto them, to turn them away from their iniquities, and by faith in him to give them salvation; so many of the Isralites, yea of the Gentiles as submitted unto this his calling of Grace, by Faith, not by Works, they should be saved, the rest should be vessels of destruction: this he plainly affirmeth, in Vers. 23.24. Ask the Potter and he will answer thee, that he would be loath to break any vessel, but if it prove n●ught, than he will break it; The Husbandman planteth no Tree to be barren; The Magistrate would not have any of his Subjects to be Rebels but if they be, he will show his wrath and make his power known in executing them: If these things be good in men, how much more are they good in God, who saith, I will not the death of a sinner, but that he convert and live, and I will not that any man be evil, and therefore I forbidden all evil; but if any contrary to my will and commandment refuse the good which he might have accepted, and d● the evil which he might have left undone, then do I show my power over him in that I cast him away ●s the shards of a naughty pot: and so I have according to the proportion of all the Scriptures expounded these hard Verses of this 9 Chapter; showing how the potter makes vessels of dishonour and wrath▪ and how they are prepared to destruction; and how he maketh vessels of mercy prepared to Glory, which in the 24. Vers. he plainly declareth, 
Vers. 24.  that the vessels of mercy, are even us, 
Vers. 25.  Whom he hath called, not of the jews only, but also of the Gentiles, as is written, in Osea. I will call them my people which were not my people, and her beloved which was not beloved; 
Vers. 26.  and where it was said unto them, ye are not my people, there they shall be called the Children of the living God: And of Israel he declareth otherwise, Verse 27.28.29. And for conclusion, Paul declareth that the Gentiles the younger which followed not righteousness, 
Vers. 30.  have attained unto righteousness, even the righteousness which is of Faith. 
Vers. 31.  But Israel the Elder which followed the Law of righteousness could not attain unto the Law of righteousness, wherefore? 
Vers. 32.  saith th'Apostle, (not because they were so decreed of God as the Caluinists teach, but) 
* Mark these words.  because they sought it not, by Faith, but by the works of the Law, etc. confirmed also in Chap. 11. Vers. 67 wherein he saith, It is the Election of Grace not of works: and that Israel obtained not that he sought, the reason is rendered, because they sought it not by Faith; but the Election hath obtained it, that is, the Gentiles, seeking it by Faith. What can be more plain than this? If any will be still perverse or ignorant let them be ignorant.  Ereu. 
You have very sufficiently explained this 9th. Chapter to the Romans, and to my full satisfaction have resolved me in every difficult place thereof, but now remaineth an objection from Act. 13. So many as were ordained unto eternal Life believed.  Odeg. 
This is my answer: That as the ; that turn the Grace of God into wantonness, are said to be ordained to death or damnation 
* jude 4. ; So they that receive the love of the truth, and are obedient thereunto, when they hear it, are said to be ordained unto eternal life 
* Mark. 15▪ 16. , they that are willing to walk in the way to life, are ordained to life; and such do believe, yet are they not ordained only for walking in the way of life: the First cause of ordination to life, is God's free gift, decreed afore the foundation of the world; manifested in time through CHRIST, whom he sent into the world to save all men, yet with this condition; that every one that will have this salvation must believe & obey the Gospel; as is before at large declared; as for example; A merciful rich man, proclaimeth in the time of dearth, that whosoever standing in need, will come to his house, they shall have 10 shillings a piece to relieve their want, so many as come have the 10. s. yet their coming is not the first cause of their receiving it, but the mercy of the giver; but if they had not come to his house, they should not have had it, because the giver will freely give it, to them that come to the place where he will give it: So that all that had it, were ordained to have it, before they came, but others were ordained to have it aswell as they if they had come, but they proudly rejected his bounty, and would not come for it: so are the Scriptures plentiful in teaching▪ that God out of his free bounty before the world ordained to send his Son, not to condemn the world, but that the world through him might be sa●ed, and proclaimed in time, this his bounty unto every creature under Heaven, that whosoever would receive this his Grace, through believing in, and obeying his Son, should have it, those that would not receive it thus, but would have it by the Flesh or works, (as did the jews) should not have it; so that to conclude all that believed were before ordained to Eternal life, they seeking it by Faith; the unbelieving were as much ordained, if they had sought it by the same way; but seeking it by another way, unto the which God had not promised it, they were rejected, and ordained to eternal death, as elsewhere I have largely showed, that all were ordained to the Marriage, aswell those that came not, as those that came: also in this place 
* Act. 13.  at this time, and in this company; those that judged themselves unworthy of Eternal life, were ordained to it, as well as the other, if they had received it, as the other did, as is testified, Vers. 46. * ⁎ *  
Thus much of Election.   

Of falling away.  Ereunetes. 
I Now see clearly, how all other places may easily be answered concerning Election, and I will trouble you no further in that: The next thing I will question with you, is, whether a man may fall from this his Election, there be many Scriptures seem to make against it.  Odegos. 
I hold, that as the Promise of God's Election is Free, without any desert in us originally, yet upon condition of Faith and obedience to CHRIST'S Gospel; so the same free promise of God's Election, is continued unto us, upon continuance in the same condition, from the which men may fall away, as I will prove manifestly by Scriptures, and then answer what objections can be made.  
First the Scriptures teacheth, that Godly men, that are in the true and saving Grace of God may fall away. Secondly, the Lord useth therefore so many exhortations, admonitions and the like, to keep them from falling away, for where there is cause of danger, there is great need of warning, as the wisdom of God (using so many) seethe: now as the Lord saith not in vain unto his people, Seek ye me, in that he speaketh righteousness and declareth righteous things 
* Esa. 45.19 , so saith he not in vain unto his servants, take heed, beware, & the like, where there is no danger.  
1. A man having true Grace may fall away, 
Heb. 12.15.  even as Esau lost his earthly inheritance which he had right unto; 
Vers. 1●.  so may the Saints lose their heavenly inheritance which they have right unto 
* Mat. 5.13 . Salt may lose his savour, they that are washed, and are clean escaped from the filthiness of the world, may return with the Sow to wallow in the mire, and their latter end be worse than their beginning 
* 2 Pet▪ 2.20 etc. ; yea those that CHRIST hath bought with his precious blood may be damned 
* Verse. ●. : and that some may tread under foot the blood of CHRIST, wherewith they were sanctified, and despite the Spirit of Grace 
* Heb. 10.29. : They that have Faith, and a good Conscience may put it away, and make shipwreck of it 
* 1 Tim. 2.19. : that some may leave their first Faith, and be damned 
* 1 Tim. 5.12. : that some written in the Book of life may be put out 
* Exod. 32.32.33. Psal. 69.25.28. Re●el. 3.5. : the talon may be taken from him that useth it not well 
* Math. 25.29. : Further Paul affirmeth of the Saints at Rome, that they were justified by Faith, and thereby had access unto that Grace wherein they stood 
* Rom. 5.5.2. . Yet Chap. 11.22. If they continued not in that bounty of God, they should be cut off, from that engrafting wherein they were. Al●o how many examples have we of men that ●ere in God's favour, & afterwards rejected? had not God said, that the house of Eli the Priest, should walk before him for ever? yet afterwards, for his honouring his Sons more than God, the Lord said, it shall not be so 
* 1 S●. 2.30. : Of Saul also, the Lord said, I had now established the Kingdom upon Israel for e● 
* 1 Sa●▪ 13 ●3. 14.  y● for his wickedness in meddling with the Priest's office, the Lord said, Now thy Kingdom shall not continue● God brought the israelites out of Egypt, promising them the Land of C●raan 
* Num. 14.38. , yet for their rebellion, they were deprived of the possession of it: was not the forgiven debt recalled 
* Math. 18.32 etc. ? These, and many others, we may read in the holy Scriptu●s.  
2 If the Elect cannot fall out of God's favour, than did not all fall in Adam, and then some were never dead in sins & trespasses, and so need not Christ's redemption from sin, forasmuch as they fell not out of God's favour; for their Election (as they say) being afore the foundation of the world they were always in it; so by their saying Christ redeemed not the reprobates; and the Elect fell not from their Election, neither can they, and so need no redemption for they have no debt; hence it followeth CHRIST redeemed none, oh fearful Doctrine!  
3 If the Elect cannot fall from their Election, then have not all sinned and been deprived of the glory of God, and then have not all been shut up in unbelief, and then were not all the Children of wrath, without God, without Promise, without CHRIST, and so without Hope, & then were the Elect never from being the people of God, and from under mercy: these and Innumerable Scriptures are written to this purpose; all w ●ch showeth, that all without exception, aswell Elect as reprobate, have once been in this estate. Therefore their doctrine that none of the Elect can by any means fall away is most impious.  
4 The holy G●ost affirmeth, that the Ephesians were Elected afore the foundation of the woe l, 
Ephes. 1.  and yet having forsaken their first love, the Lord telleth them. If they do not repent, and do their first works, he will remove the Candlestick, telling them and other Churches, that he that overcometh and keepeth his works unto the end he shall enjoy the Promise. 
Revel. 2. & 3. Chap.  As our Saviour himself said, he that endureth to the end he shall be saved, Math. 10.22. saying further, to those he had Elected 
* john 15. . If any abide not in me he is cast forth as a branch and withereth to be gathered, cast into the fire, and burned; but if ye abide in me, and my words abide in you ask what ye will etc. and therefore exhorteth them to continue, telling them, that if they keep his Commandments they shall abide in his love. But whosoever transgresseth and abideth not in the Doctrine of CHRIST, hath not God 
* 2 joh. 9 ; whereby all may see, that as the promise of Election is given upon condition of our looking up unto CHRIST JESUS, and not otherwise, so it is continued unto us, upon our abiding in him, and not otherwise.  
5 If a man b●ing in the savour of God, and so is chosen, cannot fall out of it by any means, than a man need not fear (being throughly possessed with this Doctrine) that although he commit Incest as judah; or Adultery and murder as David; or forswear his master with cursing as Peter; or fall into any other notorious sin, I say he need not fear falling into Damnation; Forasmuch as according to this Doctrine, he can no more possibly be damned by any manner means, than the Devil can be saved.  
6 If no man Elect can fall from his Election, by the committing of any of these sins, then to what end is Repentance taught? the Apostle affirmeth of the Elect Corinth's, that they repent unto salvation, 
2 Cor. 7.  which in vain had they done, if they had not been neither could be in condemnation; Let no man deceive you with vain words; for the true consequence of this Doctrine teacheth this, that as formerly I have showed of CHRIST'S redemption, so I may say of repentance it is altogether in vain; For the Elect (say they) never were, nor can ●all out of their Election, and so as they need no redemption, so they need no repentance, forasmuch as their estate is always good; and for the reprobates repentance can no more bring them to salvation, than the Devils.  
7 The same I may say of holy exhortations, admonitions, etc. which are innumerable in the Scriptures, to what end are men admonished, or exhorted not to receive the Grace of God in vain 
* 2 Cor. 6.1 , & not to fall from their steadfastness 
* 2 Pet. 3.17. , and not to withdraw themselves to perdition 
* Heb. 10.38.39. , and not to lose that they have done 
* 2 joh. 8. ; and to let no man take away their Crown 
* Reuel. 3.11. , and a thousand such, to what end are these, if they cannot fall into them; doth the Lord use words in vain? and concerning the reprobate (say they) they have no profit to salvation neither by these nor the whole Scriptures. If any answer, the whole Scriptures are given to keep both the Elect and reprobate from falling into gross sins, yet that neither the Elect can be damned by transgressing them, nor the reprobate saved by observing them, how Atheistical & damnable is this opinion, for it is the same that the Atheists teach, the one, that there is no God, and that therefore all things are written but in policy to keep people in awe, th'other that there is no hurt to damnation to the Elect, by disobeying th● commands of this God nor any profit ●o salvation to the reprobate by obeying the commands of this God. The Lord deliver all men from such damnable Doctrine.  Ereu. 
You having spoken, that which satisfieth me, in proof of what you hold in this thing, now let me in reat you, to answer such objections as they make, and first we will begin with our Saviour's words. Math 24.24 If it wer● p ssible they should deceive the very Elect, so that hence th●y conclude, it is not possible the Elect should perish.  Odeg. 
I have showed you before, who are the Elect of God, namely those, that receive and obey the truth JESUS CHRIST and abide in him unto the Death; these I grant cannot perish through being deceived; that this i● the meaning of our Saviour it appeareth; for having showed with what signs and lying wonders, and in all deceivableness of unrighteousness the f●lse Prophets would come▪ a●d deceive many, he addeth these words▪ ●o that if it were possible they should deceive the very Elect. Now our controversy is, whether those that are Elect, may fall out of it, and not whether those that abide in it can perish; For in this we agree; but for the former I affirm and have proved plentifully, that many that are in the Election, and favour of God, yea in the estate of salvation, may fall away and perish; And by this very place of our Saviour this appeareth, in Exhorting his Elect Apostles, Vers. 4. to take h●●d that no man deceive you; also the Elect Ephesians, are exhorted ●o● to be deceived with vain words 
* Ephes. 5.6. , also the Elect, 1. Th●s. 1.4▪ are exhorted: Let no man deceive you by any meane● 
* 2 Thes. 2.3  & ●. All which hand much more, sheweth that the Elect may fall from their Elect on, if they take not heed. But the words are written for the great comfort of those that abide in their Election, that they shall be delivered from those deceive wherewith others are deluded to destruction.  
Further, many there be which fall from their Election, not by being deceived, but willingly forsake the truth, against, or after their enlightening, as these Scriptures show, Heb. 6.4 &c H●b. 10 26. etc. So that many that are Elect, may be deceived, and so fall from their Election▪ again many may fall from their Election, willingly not being deceived▪ but those that abide cannot be deceived. He that doth these things shall never fall, Psal. 15.5. But be as mount Zion that cannot be removed, Psal. 125.1. he doth not say, he that hath done these things, but he that doth these things, in the present time.  Ereu. 
What say you to our Saviour's words, joh. 10.27 etc. My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father that gave them me, is greater than all, and none is able to take them out of my Father's hand.  O●eg. 
These words of our Saviour as many other in the holy Scriptures to this same purpose, teacheth, unto Christ's sheep unspeakable consolation; that so long as they continue his sheep, hear his voice, and follow him, so long they are so sure, and have such spiritual peace, and safety in God's acceptance, as the whole world can neither give them nor take from them; but if those to whom Christ hath promised these gracious protections do evil in his sight, and will not hea●e his voice, than he will repent of the good that he promised 
* jer. 18.10 : yea in this case he hath forsaken his house and heritage, and hath given the dear beloved of his soul, into the hands of her enemies, For it cried out against him▪ therefore he hated it 
* jer. 12.7.8. : And the Lord is with his, 
* 2. Chr. 15 ●.  whilst they are with him; but if they forsake him, he will also forsake them; For it may come to pass 
* Mal. 2. , that they that were yesterday my people, or sheep of my pasture, may rise up on the other side as against an enemy. They that follow CHRIST are his sheep, and those shall never perish, but those that run from him, in not hearing his voice and following him, are not his sheep, and to such this promise belongeth not.  Ereu. 
What say you to joh. 13.1. These whom he loveth he loveth to the end; For the gifts & calling of God are without repentance, Rom. 11.29.  Odeg. 
The first place proveth; that while JESUS was in the Flesh among his Disciples which were his own, he always loving them; was desirous to take all occasions to testify the same unto them, even unto the end of his life, which is the meaning of the place: among other things, he testified his love by this action of humility to wash their feet, and to teach them thereby, what they ought to do one to another; Nay I say, he loveth his even without end, for ever, but still you must observe, our question is not of Gods or Christ's love unto his, for of that there is no controversy, but of the continuance of their love unto him▪ For although he love all men first, yet after they must love him and continue in his love, by keeping his Commandments 
* joh. 15.9.10. ; which if they do not, they are cast out as a withered branch▪ into the fire and burned. 
Vers. 6.  If we suffer with him, we shall reign with him, If we deny him, he will also deny us. If we forsake our belief, yet abideth he faithful, he cannot deny himself, 2. Tim. 2.12 &c The meaning of which is, that Christ without respect of persons loveth in every Nation him that feareth him and worketh righteousness: 
Act. 10.34.35.  But if any cast off his fear, him God accepteth not, ●et he breaketh not promise with that pe●son, for his promise is to them that fear him, which a person that hath cast him away doth not; so that Christ loveth always his; but he that forsaketh him is not his; neither breaketh God promise with him, but still abideth faithful.  
For the second, being from Rom. 11. let us see what th'Apostle speaketh of, upon the which he concludeth with these words; ●e showeth that the jews were broken off from the prom ses of the Gospel, which was fi●st offered unto them; because they would not seek it by Faith in CHRIST, but sought it by the work s of the Law; and the Gentiles were engrafted into the same promises, in that they sought it only by Faith; yet teacheth the Gentiles, that although they stood by Faith, they should not be high minded but fear, and continue in God's bounty; for if for unbelief the natural branches the jews, were broken off, they shoul also be cut off, if they fell to unbelief; & also for the bringing in of the I●wes he writeth, that they al●o if they abide not still in unbelief shall be grafted in again, this is the som●e; and of this the gifts and callings of God ●re without repentance: For God hath justly shut up all in unbelief, that he might have mercy on all, only by that one way which he hat● appointed; for there is but one entrance unto the Father by one Spirit for both jews and Gentiles: 
Ephe. 2.18▪  So that God will not repent, neither can he, of saving all pers ns at all times, in all places, that seek salvation by Faith in CHRIST, and con●i●ue therein; otherwise God is said to repent in many Sc●i●▪ never concerning the condition of Faith and continuance, unto the which he hath always respect: but concerning the person▪ which casteth away the same condition; Therefore God's love is stable (without any shadow of turning) to righteousness by Faith, in whom soever it is: but if any p son in whom righteousness is, forsake righteousness, than God's promise is changed to that person; and he repenteth of the good th' t he promised him, as these Scriptures reach 1 Sam. 2 30. and 1. Sam. 15.11. & jer. 18.8.10. and many others.  Ereu. 

1. joh. 2.18.  What say you to that of john, They went out from us, but they were not of us, for if they had been of us, they would have continued with us, etc. Hence they conclude, that what person goeth from the Church and truth, were never truly of it.  Odeg. 
The mystery of this well discovered, would make an end of all the controversies that depend of Predestination; for, as they affirm, that God hath predestinated some persons to salvation, and some persons to damnation, without any condition; so also they affirm that these persons the Elect, making never so great show of wickedness, and walking in the ways of belial, are still Elect, and can by no means fall out of their Election; and the other persons, having never so many testimonies of Godliness, and walking in the Church of Christ; yet can never but be reprobates: and if ever they fall away from the Church or truth, they conclude, they were never truly of it, for which cause they pervert this Scripture and others; therefore I will something show their deceive. All men's estates are one by creation; they are one by transgression; all have sinned, and are dead in sins: and as all are shut up in unbelief, so God hath mercy on all, there is no respect of persons with God, so often repeated in the Scriptures: God sent his Son to save all, and the Son soweth the seed of salvation upon all; some receive the good seed; and they are called children of the kingdom 
Math. 13. , others receive it not, because it crosseth their fleshly hearts in pleasure, and the like; but in stead thereof, receive the tares, the false doctrines of the enemy, and therefore are called the children of the wicked: now it is most plai●e, the persons of them who receive the good seed, were no better than the other, neither were the persons of them who receive the tares any worse than the other: the former persons receive the good seed, because the goodness of the sour first sowed it; and therefore hath cause to praise him only, for what he hath: the latter persons refuse the good seed offered them as freely as the other, and receive the tares, and therefore hath only cause to blame themselves: The former are children of the kingdom, by reason of the quality wrought in them by the goodness of the sour jesus Christ, The latter are children of the wicked, by reason of that quality wrought in them, by the enemy the devil, and themselves; so that their difference is not in respect of their persons; but of their qualities, for God loveth all persons they being his generation, Act. 17.27, etc. but hateth wicked qualities in the persons, where they are; and also because of the wicked quality, he hateth the persons as weapons or instruments of those wicked qualities; so that the most holy God hateth nothing but wickedness. I desire this description of person and quality may be well observed, for it is the most blessed truth of God, and w ll teach us truly in the exposition of all Scriptures, to attribute righteousness to God in all his judgements; and wickedness to wicked men, and to the devil their Father. Now for the words, the Apostle showeth, vers. 19 that as they had heard that Antichrist should come, even then there were many Antichrists, and vers. 21. he saith, I have not written unto you because you know not the truth, but because ye know it, and that no lie is of the truth, who is a liar, but he that denieth ●h●t jesus is Christ, the same is the Antichrist, etc. and chap. 4.1. he exhorteth them to try the Spirits, and teacheth that every Spirit which confesseth not jesus Christ is come, etc. is the Spirit of Antichrist, etc. Now these lying Spirits, these Antichrists, in these persons who once had the Spirit of truth in them; these (saith he) went out from us, as elsewhere Paul saith, 
Act. 22.30.  from among yourselves shall men arise speaking perverse things, etc. for there must be heresies even among you, etc. But saith the Apostle, 
1 Cor. 11.19.  They were never of us; for vers. 21. no lie is of the truth; for if these lying Spirits had been of the truth, they would have continued with it; but they are not of it; As for example, the Sp●rit o● Hymeneus together with his person, was in Spiritual fellowship with Paul and other Saints, so long as he retained faith and a good conscience 
* 1 Tim. 8.19.20. , but having put away the Spirit of truth, and received a lying Spirit 
* 2 Tim. 1.17.18. , he went out from them, in that his Spirit, for or because, it was never of them▪ even as john saith these Antichrists or lying Spirit did, so that his person was of the truth, so long as the Spirit of truth remained in him; but when he received the lying Spirit, which was never of the truth, it carried his person from the truth: faithful Hymeneus was of the truth: erroneous Hymeneus was never of it. Again, will any say that the Pope himself is an Antichrist in respect of his person? or rather in regard of his Spirit or Spiritual power he hath. Therefore all that this place proveth is, that lying Spirits or Antichrists in men's persons, went out from the truth; and were never of he truth, and therefore serveth nothing to prove, That the Elect can never fall away.   

Of .  Ereunetes. 
I Confess you have plentifully proved, that the Elect may fall out of their Election, and have sufficiently to every reasonable man's satisfaction answered their objections, and I see it behooveth all men to make their calling and election sure by obedience, as Peter teacheth: and to work out their salvation with fear and trembling, Phil. 2. The next thing I desire to be satisfied in, is, what power there is in man, to do, what God requireth? In plain terms what you hold of that which men call .  Odegos. 
First, I will relate what the Caluinists hold as the undeniable consequences of their Predestination. Also I will show you what I hold, and give you my proofs and reasons from the Scriptures, and then answer their objections.  
As I have formerly showed from their own plain words in Print. They affirm, that God is not only the principal cause of all things, but also the Author, 
Knox.  appointing all things to the one part, and to the other, by his Counsel. And that, the wicked are not only left by God's suffering, but compelled to sin by power; which being so, all may plainly see what followeth; that it is not in man to choose or refuse wickedness, for they are compelled by the power, force, and compulsion of God's predestination, to commit all those wicked and cruel crimes, for the which they are either punished by the Magistrate, or tormented in hell; and if God's predestination work all in wickedness, and that by force and compulsion, and that there be in man no choice; then much more doth it in goodness as violently work all; so that the Godly can neither choose nor refuse goodness, as the wicked can neither choose nor refuse wickedness. Some of them indeed do hold that Adam and so his posterity lost not will by transgression, but that there yet remaineth freedom of will, in all good Natural, civil, moral and judicial things, but not in Spiritual: and also they hold that Man still retaineth the Freedom of his will to evil▪ as much as before the fall, if not more. Bastingius pag. 18. alleging Ambrose. 
Propos. disp●. in Geneu●, pag. 18.  Man by evil was spoilt not of his will but of the soundness of his will, therefore that which in Nature was good in quality became evil: and Barnard teacheth there is in us all power to will, but to will well, we had need to profit better, to will evil we are able already by reason of our fall. The which if they would stand unto, I would require no more.  
In answer to the former I hold, that the●e is yet left in man, the faculty of will▪ to choose or refuse, as I will make most plain. 1 By many Scriptures. 2. By many undeniable reasons.  
1. It is a thing will be granted of all that have common sense, that Election and choice cannot but be in liberty; and we find written in the Scriptures, that even in the works of godliness c●o●se is ascribed to men Moses saith Deut. 30.19. I have set before you L●e and Death therefore choose, etc. And josua saith 
* josua▪ 24.15. , Choose you whom you will serve; and he saith 
* Vers. 22. , You are witnesses against yourselves that you have chosen the Lord, etc. but after when they forsook the L●rd again, he said unto them 
* judg. 10.14. , Go and cry unto the Gods whom ye have chosen. Again the Lord willed Salom●n 
* 1 Kin. 3.5 , to ask what he should give him, now Solomon wa● p●t to ●is c●oise, he might have asked Wealth Riches, long life, etc. yet be preferred Wisdom before them all, and this choice so pleased Go●▪ that he would not demand these, although he might, for so the Lord said, 
Vers. 11.  Because thou hast asked this thing and hast not aske● & ●▪ that with wisdom he gave him all. Dau d saith, I have chosen the way of tru●h: 
Psa. 119.30  & I have chosen thy Commandments. And the Lord by the Prophet Esa, 
Esa. 65.12.  They did wickedness before mine eyes, and chose the thing that pleased me not; 
Esa. 66.3.  And they have chosen their own ways: CHRIST saith, 
Luk. 10. 4●.  Mary hath chosen the best part. Thus it is plain, that as choose and cannot choose, agree together, so do these men's opinion agree with the Scriptures, for such direct contrariety is betwixt choice, and mere necessity, between violent compulsion, and liberty, that black and white may more fitly be coupled together in a subject.  
2 In worldly things we declare liberty by saying, if thou wilt obey thy Superiors, thou shalt be rewarded; if thou commit Treason, thou shalt be hanged: these are set before or declared to men to induce liberty, to embrace the good, and eschew the evil. In like manner in matters of God, in very many places we find the same courses used. If you walk in my ordinances, 
Levir. 26. ● etc. ●sa. ●. 1●  etc. ye shall eat the Fruits of the earth: If ye consent and obey ye shall eat the good things of the Land▪ If thou wilt enter into life keep the Commandments: And he that shall believe and be Baptised shall be saved, he that will not believe shall be damned; and many the like. 
Ma●. 19. 1●. Mark. ●.   
3 Those that have liberty to choose or refuse, in civil things we use to threaten with punishments, if they omit that we would have them do, or do that, we forbidden them: a● for example, the gallows for Thiefs, etc. because they may live truly if they will. So God threatneth eternal Death to those that do not observe his sayings. 
Luk. 13.3.  If ye do not repent ye shall perish: If one be not regenerate by water and Spirit, 
joh. 3.5.  he cannot enter into the Kingdom of God: He that obeyeth not the Son shall not see life, 
Vers. 36.  but the wrath of God abideth on him: If some cannot repent, and others cannot choose but repent, to what end are these threatenings? were it not madness for 4. men in the top of a tree, having a man tied hand and foot in a cord at the root of the tree, to threaten him with death and all terrors, if he came not up, if they intended afterwards by main force to hail him up. This is the opinion of the Caluinists, that man lieth so bound in the cords of sin, that he can do nothing, without the compelling Grace of God; God must draw him up without  and liberty, and he cannot resist that drawing of God, and yet God standeth threatening Hell, to all those that will not ascend up; Which opinion is so vain, that a man would not threaten a horse, fallen into a ditch, to rouse himself, unless he intended that the horse moved with the imagination of terror, should help himself, and concur with his master to get forth; for if the owner would wholly hoist him out by main strength, he would never threaten him.  
4 Those that be endued with liberty to choose, or refuse, we persuade and exhort to that part we desire they should follow, because persuasions bend the will of man, and induceth him to change opinion, and leave his former determinations: hence it is that Christian Preachers, use no less diligence, to find out such reasons as may remove men from vice, and incline them to Virtue. The like persuasions God useth in the Scriptures to incline our wills to observe his Law. Come unto me all that labour, and are heavy loaden, and I will refresh you 
* Math. 11.28. : Convert to me, and I will turn unto you 
* Zach. 1.3. : Return unto me and I will not l●t my wrath fall upon you 
* jer. 3.12. : To what other end, tend these inducements, but to bend our wills to the one side?  
5 When men possess liberty, we blame them for their offences▪ or we relate unto them their misdemeanours, because they have done evil, and might have done well, as if an unthrift spend his money riotously, and after be cast into Prison, or fall into some incurable disease by his evil carriage, we may justly say, surely he deserved it, who might have carried himself better and would not. The same course we find in the Scriptures, used by God, concerning men after their sins. jerusalem, jerusalem which killest the Prophets, etc. how often would I have gathered thy Children, as a Hen gathereth her Chickens under her wings and thou wouldst not 
* Math. 23.37. Ezek. 18. & 33. Chap. Psal. 81.13. ●5 : And why will ye dye in your sins: Oh that my people had harkened unto me, and Israel had walked in my ways. The haters of the Lord should have been subject to him and their time should have endured for ever. What should I have done to my vineyard that I have not done? I expected sweet Grapes, and it yielded sour: the Ca●uinists answer is, you should have given s● Grace unto them, that your vineyard (that is the jews) could not but bring forth sweet grapes; for they hold, without it, they could bring forth no other than they did: And thus they condemn you in their judgement not to have performed all things necessary, to cause your vineyard to bring forth fruit according to your expectation. Again they accuse you most blasphemously of dissembling, in saying you expect sweet grapes of that Vine, when you had decreed ●hat it should bring forth such sour grapes as it did, and that by compulsion of your Predestination. Our Saviour cryeth 
* Math. 11. & Luk. 10. : Woe be to thee Coraz●n, woe be to thee Bethsaida, for if the works that hath been done in thee had bend done in Tyrus and Sydon they had repent long agone in sackcloth & ashes. CHRIST lamenteth that the inhabitants of these Cities were not converted, & to show that the fault was their own obstinacy, not the defect of his Grace, he affirmeth that with the helps they had, others would have converted.  
6 Another invinsible argument, that there is yet in men Free choice, may be collected from this, that sometimes those good works wrought in us by God, are also attributed to us, in such manner, that the same cleansing of our souls, the self same new heart, the same justification, the same preparation whereof in one place holy writ acknowledgeth GOD the author, in another place it confesseth that Man worketh them.  
What better reconcilement can be hereof made▪ then that of Paul 
1 Cor. 15.10. ; Not I, but the Grace of God with me: God knocketh, and we let him in 
* Reuel. 3.20. : God inviteth us to the Marriage, and we come and bring our wedding garments 
* Math. 22. : God teacheth and we accept his Doctrine: God illuminateth and we open the window of our hearts. God soweth his seed, and we receive it, and bring forth fruit 
* Math. 13. .  
1 What is more proper to God then to wash our souls? and therefore David saith, Thou shalt wash me, and ● shall be whiter than snow: 
Psal. 50.  yet this same, God command's the Children of Israel to do. O jerusalem wash malice from thy heart, that thou mayst be saved.  
2 What wonder worketh God above us more admirable, then in changing our hearts in giving us hearts of Flesh, pliable to be wrought upon▪ and in taking away hearts of flint, not able to be pierced, and so by creating in us a new heart 
* Ezek. 11.19. , this same is ascribed to man 
* Ezek. 18.31. : Make you a new heart and a new Spirit, why will ye dye oh house of Israel? the meaning is, in that man doth not hinder, nor resist God, in his new making it, as God saith, To day if you will hear his voice, harden not your hearts. 
* Heb. 4.7.  David saith, incline my heart to thy Commandments, and not to covetousness 
* Psal. 119.36. : yet the same saith: I have inclined my heart to observe thy Command-ments always. 
Vers. 112.   
3 In one place a sinner cries to God, Convert us O God our Saviour; In another place God cries to them; Convert unto me and I will convert unto you.  
4 God justifies a sinner, and as a proper title he taketh it to himself: yet David saith, If the wicked prosper and the just be afflicted to what end have I justified my heart? Again God saith: 
Psal. 73.12.13.  I will cause you to keep my Commandments. Yet saith CHRIST, If thou wilt enter into life keep the Commandments.  
5 We may gather from holy Scriptures, that men are said to prepare their hearts to God, and are reprehended for not doing the same. The wiseman saith 
* Pro. 16.1. , The preparations of the heart are in man, but the answer of the tongue is of the Lord, that is, Although man through God's Grace prepare his soul, yet he needeth particular succour to utter his conceits. Samuel willed the Isralites if they had determined to abolish all profane Gods, that they should prepare their hearts to God. Prepare your hearts to God, and serve him alone. 
1 Kin. 7. 2. Chro. 12.  Rehoboam is reprehended, because he did not prepare his heart to serve the Lord. And all the Evangelists except john allege the words of Esa, as from john Baptist, Prepare ye the way of the Lord make his paths strait. These preparations affected by man, ascribed to man, and man reprehended for not making them, do sufficiently prove, the concourse of man's Free choice with God's Grace, for otherwise God should be said to do all, and man nothing.  
6 Holy men cry unto God to help them 
* Psal. 108.12. Psa. 118.13 Mark. 9.24  O Lord give us help against trouble, etc. And the Lord hath helped me; and Lord help my unbelief, and many the like: Yet also God requireth men should work out their own salvation, &c 
* Phil. 2.12 . To open the door, &c 
* Reuel. 3 20. & Cam 5.2. . All which showeth, that man worketh with God's Grace: Also it is proved that man may resist that Grace of God, wrought by his word and Spirit 
* Act. 7.5. & Act. 13.46. . Ye have always resisted the holy Ghost; and you have put the word of God from you, and judged yourselves unworthy of everlasting life; what can be more plain then, that man hath Free choice to work with God, or against God, in the work of his Grace?  
Having thus by the evidence of Scriptures proved, that man hath free choice, to choose, or refuse, in matters of God, I will now speak something to common experience.  
1. First remorse of Conscience in this life, and in Hell, do sufficiently prove this thing: for if men had not liberty, remorse would not trouble any, for whatsoever evil we do of necessity, presently we excuse it justly, and acquit our Consciences by impossibility; as if a man should drink poison not knowing of it, he never would have any scruple of conscience, because it was unavoidable, he could not prevent it; but if he procured it himself, or might have prevented it, and would not, than the torture of conscience will possess him.  
Again, that worm of Conscience that sticketh so deep in the souls of all damned creatures, should never appear in hell, if men were deprived of liberty, for their torment consisteth in this, that for their own demerits, being treated of God in such sort, that if they would, Heaven laid open for them, by accepting God's Grace through Faith and obedience to the Gospel, and yet they cast themselves into Hell, of their own accord, through unbelief and rebellion.  
2 No humane Law, can with justice be enacted, but such as may be observed, because the end of every just Law is, to make good subjects, and therefore it were most absurd, that all men were not able to keep that Law; which was ordained for all, and by which all shall be judged to be punished that break it. Moreover the very state of man (who is in this world fight) requireth liberty, for standing between Heaven and Hell. God and the Devil, to overcome or be overcome, all reason requireth that he might be pliable both ways, either to accept God, or reject him, follow Satan or resist him.  
3 If men want free choice, what judgement shall that be in the Scriptures so often repeated, that every man shall receive according to his works? What justice will appear to torment men for sin & wickedness, to whom it was impossible to do otherwise?  
4 All the Thiefs and wicked persons▪ that either are punished with the Magistrates sword, or with everlasting torments, shall give witness against the Caluinists in this thing; For if they could not choose at that time they committed such evils, but do the same by the force of God's Predestination, than what Law will punish a man with death for doing a thing unavoidable, for it lay not in their power to avoid; The Law of God never inflicted it upon any, and the Law of the Princes of the earth doth not inflict it; For if a man kill another against his will; or when by no means he could avoid it, death is not inflicted. But if he might have avoided it and did not, then had he liberty to avoid evil and did it not, and so justly deserveth punishment.  
Finally this error is the root of all licentiousness, for thus may men truly reason according to this Doctrine either we are decreed to do well or evil. If to do well, than it is impossible to do evil, If to do evil, than it is impossible to do well, For all goodness proceedeth of Grace compelling our wills, and all evil cometh of God's decree which we have not power to resist, neither can we choose but do it, for they say as before, we are compelled to sin by power which how wicked it is, hath sufficiently I hope been showed by holy writ.  Ereu. 
You have very largely and undeniably proved, that there is yet left in man free choice to will or nill in matters of God, yet you confess all is through Gods Grace not otherwise.  Odeg. 
Yes, I say what is in man, whether by creation, or regeneration, he hath it only by God, and therefore to God only is all the glory to be attributed, for whatsoever is wrought in man or by man that good is, and I say, that what Adam had in creation, and lost by transgression, for himself and his posterity, that is restored through Christ, yea and more too: for although of ourselves we can do nothing as of ourselves that good is, 
2. Cor. 3. ●  yet through the strength of Christ we shall be able to do all things. 
Phil. 4.13.  This the Apostle also affirmeth in Rom. 8. that what was impossible to the law, in that it was weak because of the flesh, God sent his Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: So that although the flesh of itself cannot perceive the things of God, nor fulfil the law; yet through Christ it is able to perform the same.  Ereu. 
I think your opposites will not deny, but that unregenerate men may do moral duties of the law: and also that the regenerate may do Spiritual duties of the Gospel. But the greatest difficulty is, whether a man can do any thing in the work of his regeneration; either choose life being offered by Christ; or refuse it: for they say as before, the Elect cannot choose but be regenerate; and the reprobate cannot be regenerate.  Odeg. 
I have showed sufficiently before, that God's Grace that bringeth salvation (through regeneration, 
Tit. 2.11. Math. 22. Ezek. 18.  not otherwise) appeareth to all: that all are called to this Grace; and that unfeignedly GOD would have all, even all sinners come, that they might live, and not dye. I have showed also, that men may resist the holy Ghost in the offer of this Grace, 
Act. 7.51. Act. 13.46.  and put this word of Grace from them, and judge themselves unworthy of everlasting life: that although Christ jesus would gather men to salvation as a Hen her Chickens, 
Mat. 23.37.  yet they can refuse it. And although the Lord calleth men to hear the voice of the Gospel, 
Heb. 4.7.  yet may they harden their hearts against it: by all which, and much more formerly related, it is most apparent, that although the Lord stretch out his hand all the day long, 
Rom. 10.21  yet men may gainsay him: 
Verse 3.  and also they may submit themselves unto this righteousness of God, the promise of salvation, through faith and obedience, which is regeneration; So that it is most plain, that even in the work of regeneration, man may submit to it, or hinder it; God converteth no man against his will; neither doth God force the will; he only bendeth the will by persuasions, of promises, and threatenings; which man may submit unto, or despise, as before.  Ereu. 
What say you to that place of Math. 22. Compel them to come in.  Odeg. 
I say, that power of compulsion was given to the servants of the King, and that was no other, then by using strong arguments and persuasions, through the power of the Spirit in them, whereby they compelled or constrained the Gentiles, to come unto the marriage, not by any violent working upon their wills, but persuading their wills by force of reason. Thus is Lydia said to compel or constrain Paul to her house, 
Act▪ 16. ●5.  not by using any thing else, but strong persuasions and earnest entreaties.  Ereu. 
What say you to joh. 6. No man can come unto me except the Father draw him.  Odeg. 
Read the place and you shall see, how the Father draweth us unto him, not by any violent compulsion, but by teaching, for it is written in vers. 45. 
joh. 6. 4●  And they shall be all taught of God: every man therefore that hath heard, and hath learned of the Father▪ cometh to me. Thus God draweth, not otherwise, If he should not send his heavenly doctrine thus to draw men, they could never come to Christ, and therefore that any come to Christ, it is by the Father's drawing, which drawing, men have power to put from them, and resist, as before hath been proved.  Ereu. 
What say you to that place, Phil. 2.13. For it is God that worketh in you both the will and the deed.  Odeg. 
God worketh all, both in willing and doing, wheresoever it is, only by his Word and Spirit, particularly the work of regeneration he worketh in man to will it and to do it, at which time man may submit unto this work of God, and so be a co-worker with him; 
Rom. 10.3. 2. Cor. 6.1.  or else he may resist this work of God, and put it from him, as before hath been largely proved. And I desire it be observed, that some of the Caluinists, granting that the unregenerate hath power and will to resist, having freewill to all evil as they say, they grant the thing that we maintain, which is, that God sending his Word and Spirit, to work our regeneration, we may resist it, or not resist it. If they affirm, as some of them do (for they are divided) that the Elect, though unregenerate (for so they imagine) cannot resist, than they hold the unregenerate hath no more freewill to evil then to good, contrary to their former opinion, and to all the holy Scriptures, and then is man deprived of all power to evil aswell as to good, and God only worketh both, and that by compulsion, wherein man hath no power to resist, neither the good nor the evil.  
Further, it is confessed, and it hath sufficiently been proved, that Adam in innocence had not only freewill; but ability also, to work righteousness in the fight of his Creator: but having sinned, he lost (not all will and power; as is confessed, and hath been proved; but) will and power to work righteousness in the sight of God, that he lost, and in stead thereof, had a will, and power to fly, and hide himself from God's presence: but receiving a proclamation from the Lord, that his good pleasure was to show him mercy in the promised seed; and that he so loved him, that he would not have him perish, but be saved; here by is his will affected again to seek him, even by the love and mercy of this good God; who destroyed him not for his sin, but called him to his Grace; and seeing his flesh unable to please him, sendeth him his Son, whom if he will believe, and obey; he shall be made just and righteous: also the Lord setting before him life and death, salvation through faith in Christ, and condemnation through not believing: and using many reasons to the understanding of man to choose life, and to avoid death, Man's will is hereby persuaded to come again to him, from whom he run away, and to cry, I have sinned against heaven and against thee, etc. and so to submit to this Grace of God; thus did God work in Adam both the will and the deed; not creating in him another will; but changing his will from evil to good; by reasons and persuasions: this same did God in these Philippians, and doth in all, who have no will nor power to come unto him; but God by the power of his Word and Spirit, showing him the benefit of life, and the torment of eternal death; and also that although of himself he cannot work righteousness; yet if he will believe in, and obey Christ his Son, he will in him, accept his imperfect obedience, and account him just: by this means and not otherwise is the will, and deed wrought by God.  
Thus much of man's will.   

Of the Original estate of Mankind.  Ereu. 
THis being the estate of men of understanding, which formerly you have declared. I now desire to be satisfied, what is the estate of all Infants by generation, that have no understanding: whether they are in the estate of salvation or condemnation?  Odeg. 
I answer you that no Infant whatsoever, is in the estate of condemnation of Hell with the wicked: which I prove thus, 1. Without sin there is no condemnation, Ronvere 6.23. Ezek. 18.4 20. 2. Without transgression of the Law there is no sin, 1. john 3.4. Rom. 5.13. It followeth then, if Infants have transgressed no Law, there is no condemnation to them.  Ereu. 
I grant that, without sin there is no condemnation, also without transgression of a law there is no sin: But had not Infants a Law given them in Adam. Thou shalt not eat, &c and so Adam sinning they sinned in him to condemnation in hell.  Odeg. 
The Law given to Adam was; Thou shalt not eat, &c In which is to be considered. Adam had a life & being when that Law was given; but Infants had no life nor being as that time, 
* Rom. 7. ●.  And the Law is given to them that knows it, and it hath dominion over a man as long as he liveth; Therefore Infants having no being, and so no knowledge, nor being then living, that Law had no dominion over them.  Ereu. 
But were not all men in Adam's loins, and so he sinning, we sinned. Rom 5. Chap.  Odeg. 
True it is, we were in Adam, but how? not to bring any soul to Hell for the breach of that commandment, Thou shalt not eat, for so the Lord hath said, whose ways are most equal; All souls are mine both the soul of the Father and the soul of the Son; that soul that sinneth, it shall dye: Yet as then that wicked Proverb was used; The Fathers have eaten sour grages & the children's teeth are set on edge; and wherefore shall not the children be condemned, for the sin of their Father? even so is it now, most strongly urged, although God hath not only forbidden it, but plainly said, the soul that sinneth shall dye: the Son shall not bear the iniquity of the Father, but the wickedness of the wicked shall be upon himself.  
Further, I desire it may well be observed, that Mankind was only in Adam in their bodily substance; 
☞  for of one blood God made all mankind to dwell on the face of the earth; and even as Adam had his body from the earth, yet without form; for God gave him a form, and a soul, by breathing into him the breath of life 
* Gen. 2.7.  even so have we all, our earthly being from Adam, he is the Father of our bodies, in respect of matter, but our form, and souls come from God, he is the Father of our Spirits 
* Heb. 12.9 Eccles. 12.7 & 8.8. : that earthly matter was in Adam of which our bodies are made, as Adam was in the earth, before his body was made. Thus & no otherwise were we in Adam: but as Adam was not in the earth in form and soul, no more were we in Adam in form & soul. And as God gave no Law to Adam, before he gave him a soul of reason & understanding, no more doth he give to any of Adam's posterity any law, till he give them souls of reason & understanding, as we plainly see by Moses: 
Deut. 11.2.  I speak not to your children which have neither known nor seen, etc. They must be taught it when they can understand it; 
Vers. 19  The Gospel also speaks to them that have ears to hear 
* Mat. 13.9 1 Cor. 10.15. : To them that have understanding that can judge what is said.  
Further I say, it was never God's purpose to execute upon Adam for that transgression, condemnation to hell, in that he purposed to send Christ betwixt, in whom Adam believing, he should be saved. If Adam himself, for his own sin was not condemned to hell without remedy, shall any of his posterity be sent to hell without remedy & that for his sin? seeing they fell no deeper in the transgression than he, if so deep: Is this equal and right for the judge of all the earth to do? The Scriptures saith, 
Gen. 18.25  This is condemnation, 
joh. 9  that light (or Christ that true light) is come into the world, and men love darkness better: 
joh. 3.19. joh. 16.9. Mark. 16.16. Rom. 11.21.  and Christ will condemn the world of sin because they believe not in him, condemnation consisteth in refusing Christ, he that will not believe shall be damned, and not else; for God hath shut up all in unbelief.  
Adam by that transgression, deprived himself of God's favour in that estate wherein he was in Paradise; & notwithstanding the promise of Christ, hath by this his sin, procured this judgement: cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life, and in the sweat of thy face thou shalt eat thy bread, till thou return to the earth, for out of it wast thou taken because thou art dust, 
Gen. 3.17. etc.  and to dust shalt thou return. Thus Adam brought himself & all his posterity, the earth and every creature in it, 
Rom. 8.20. etc.  to vanity and into the bondage of corruption. And in this estate are all Adam's sons begotten and borne: so that by Adam's sin, vanity, corruption, and death went over all; not only over the generation of Adam, but over all Flesh, and the curse extended to the earth and every creature in it. And so Infants have original (as they call it) corruption, as all other creatures have, yet you may see that those that die, & have corruption in or by Adam's sin, if all not be cast into hell fire, which is prepared only for the Devil, his Angels, and the wicked.  
Now for the place by you alleged: by the offence of one the fault came on all men to condemnation, 
Rom. 5.18.  & Verse 19 For by one man's disobedience, many were made sinners that is all, etc. You see I have proved before, that none of Adam's posterity, shall be damned for his sin, but for their own, when they have a soul of reason and understanding; and a righteous law is given them, for sin is not imputed while there is no law: I have also showed that neither Adam nor any shall go to hell for that sin, but for refusing Christ: but this is the meaning of the holy Ghost, that by Adam's sin, all his posterity have weak 
* Rom. 8 3  natures, by the which, when the commandment comes 
* Cham 7.10 , they cannot obey and live, but sin, and so dye; till when, they are alive without the law, so saith the Apostle 
* Verse 9 ; and thus is verified, that all both jews and Gentiles are under sin; 
Rom. 3.  there is none righteous, no not one, there is none that seeketh God; they have all gone out of the way, etc. Read on the Scripture, and you may evidently see, that neither this, nor any part of God's word, is spoken to, or of Infants; the Apostle saith, verse 9 Now we know that whatsoever the law saith, it saith it to them that are under the law; Infants are under no law, therefore transgression cannot be imputed to them, for where no law is, there is no transgression 
* Rom. 4.15 . Thus by Adam's falling from this estate he was in, and in him all mankind, God giving man his precepts, which man in himself (by reason of weak flesh) cannot obey, all men fall under the wrath of God; and thus they are said by nature to be the children of wrath 
Ephes. 2.3. , for the law causeth wrath. Rom. 4.15. And this is the Apostles meaning: yet as God left not Adam in his sin, but provided him means of reconciliation; so hath he for all, for both the places prove, that as the fault came by one unto condemnation; so by the justifying of one, the benefit abounded towards all men, to the justification of life, for Grace by Christ, abounded much above Adam's sin 
* Vers. 20. , not only of many sins in a few persons, (as is commonly supposed) but even as universally as Adam's sin extended; for if all be dead, 
* 2. Cor. 5.14.15.  than Christ died for all; and the reason that many have no benefit by it, is not because it aboundeth not, but because they put the word of Grace from them, 
Act. 13.44. Act. 7.51.  and judge themselves unworthy of everlasting life: and resist the holy Ghost.  
And thus fare Infants, that know not their right hand from their left 
* jonah. 4.11. , that are as destitute of understanding as of malice 
* 1. Cor. 14.20. , that have no knowledge between good and evil 
* Deu. 1.39. : that Christ so often accounteth Innocents' 
* Math. 18.3.4. & ●9. 14. etc. , are freed from the law, and so sin is dead in them; but when the commandment comes 
* Rom. 7.8. , cursed is every one that continueth not, in all things that are written in the book of the law to do them 
* Gal. 3.10. ; then they die in sins and trespasses 
* Ephe. 2.1. Verse 8. , and must be saved only, by Grace in Christ through faith, not of themselves, it is the gift of God.  
Again: none shall appear before Christ to receive judgement, but those that have done works, either good or evil, and that in the flesh 
* 2. Cor. 5.10. Reuel. 20.12.13.  Infants dying, have done neither good, nor evil in the flesh. Therefore Infants shall receive no judgement.  Ereu. 
You have very satisfactorily answered me in this: one thing more that much troubleth all men; which is, Psal. 51 5. In which, if you give a plain answer, all else, they can object, is nothing worth.  Odeg. 
The words are. Behold, I was borne in iniquity, and in sin, hath my mother conceived me. The question now is, whether he confesseth his own estate, or his mothers: If his own then thus: he confesseth to God, and desireth him in mercy, to consider and behold him, whereof he was made, as Psal. 103 14. of dust, weak flesh, unable to resist the Tempter, when the law came unto him, through which weakness, he was thus overcome in these horrible sins; and thus weak flesh is called, sinful fl sh (in which Christ came 
* Rom. 8.1 ) in that it is impossible for flesh to keep the law, when it comes. Christ is said to be made sin 
* 2. Cor. 5.21. ; not that he was a sinner; no more, David confessing he was conceived in sin, doth prove that by conception and birth, he was a transgressor. If his mothers; then thus: either his mother Hevah's, or else his mother that bore him, and brought him forth, whether it mattereth not much, the chief thing being, what this sin of his mothers is; I say, it is that curse or punishment for sin laid upon her 
* Gen. 3.16 , where the very words agree with these of David's, I will greatly increase thy sorrows and thy conception; in sorrow shalt thou bring forth, etc. so that David doth not confess his mother-sinne, in this place, but the punishment that was laid for sin, upon the mother of all living, and so upon David's mother; and it is frequent with the holy Ghost in the Scriptures, to call punishment for sin, by the name of sin; as Christ bore our sins 
* 1. Pet. 2. ●4. , and the wickedness of the wicked shall be upon himself: 
Ezek. 18. ●0.  and they shall bear their iniquities and the like: and it is neither David's sin, nor his mothers, he here confesseth to speak properly, but his mother's punishment for the fall, and his weakness, through the fall.  
And David did not sin in being conceived and borne; the soul is the subject of sin as before; and as Christ teacheth; from the soul or heart cometh wickedness: The body is but the instrument thereof, 
Mat. 15.19.  the soul comes from God, the matter of the body from the parents; the soul is very good coming from God, the body hath not sinned till it be infected with the soul by transgression of a law: and seeing they affirm, that the very matter or substance, whereof David was made, was sin, and that this is it, he confess th' in this 51. Psal. Observe what will follow of this their dream.  
The matter whereof all the sons of Adam is made, is sin, but Christ, one of the sons of Adam (after the flesh) was made of that matter, therefore the matter or substance of Christ's body was sin. It will not avail to say, he was conceived by the power of the holy Ghost, that is true, but what tho? yet also Marry the virgin conceived him of her matter or substance: and if that be good to say, that David was a sinner, because he was conceived of his mother's substance, and so borne; why is it not also good, to say, that Christ was a sinner, because he was conceived of his mother's substance (whose flesh and blood was no other than David's mothers) and so borne? but if it be wicked to say, Christ was a sinner, because he was conceived of his mother's substance, as it is: so is it no less wicked to say, David was a sinner, because he was conceived of his mother substance: seeing the substance of both the mothers was one & the same: 
1. Cor. 15.39.  And though the holy Ghost did wonderfully cause Mary to conceive without the help of man, yet did he not alter, nor change Mary's substance, for than would it follow, as some wickedly affirm, that Christ was not made of the same matter and substance whereof we be made. And it is most apparent, that wicked harlot Rome to advance, the high estimation they have of Mary; and because also they had invented original sin to be in all Infants, which was only their wicked invention 
* Orig. sin. dec. in Concil. Carthag. : therefore in the Counsel of Trent 
* Ses. 5. cap. 1 de pec. orig. , exempted her from sin, to establish both their wicked opinions therein. Thus I trust, all that shut not their eyes, may see, the difference of the truth, & error in this thing, & be so satisfied in the truth, that no turning device shall cause them to stumble again.  
But if any notwithstanding what is said, will not yet believe the truth in this, I require them, to show by the Scriptures; better reasons, than they have yet objected, to prove Infants to be in sin, unto condemnation in hell; and when they have done that, let them also show how they that have sinned, and are under condemnation of hell, can be reconciled to God, but only by faith in Christ jesus. And if they have sinned, and can be reconciled to God by no other means, but by repentance and faith in Christ jesus, then are they all left under condemnation, not for any law that they have broken, for they could not break the law before they were in form and soul as before; but for their Father Adam's eating of the forbidden tree, and so are damned for their Father's sin, contrary to all these Scriptures.  
Let not any think, that this maketh any thing for them, that because Infants have died many times, bodily death for the sins of their parents, as the old world, Sodom & Gomorrah, Corah, etc. that therefore they perish with the wicked in hell, for of this, other unreasonable creatures, as well as Infants, have always had their portions: all flesh must dye, and death is loss to none but to the wicked; for whom is prepared the torments of hell, but unto the godly, and innocent, death, and all the afflictions of this life, are not worthy of the glory that shall be showed.  
If any ask, that if Infants be not under condemnation, what need they have of Christ? I answer; unspeakable benefits they have by him; for beside through his redemption they live, & move, and have their being, & enjoy ll other earthly blessings; they have by Christ, their resurrection from the dead, for as in Adam they die, so in Christ they shall be made alive: 
1. Cor. 15.22.  and not so only, but their glorification they have by Christ; so that all (the wicked that reject Christ excepted) have inestimable benefit by him; for by Adam's fall mankind and all other creatures, are brought into vanity, corruption & misery. By Christ, mankind (they that will not believe excepted, Mark 16.16.) the earth, and all other creatures, shall be delivered from vanity, corruption, and misery, into everlasting glory. Man at the first, 
Rom. 8. 2. Pet. 3.  and all creatures were created of God very good, yet subject to change by Adam's transgression, but being delivered from the bondage of corruption, whereinto man's sin hath brought them, they shall be glorified with that glory, that shall have no end. And thus Grace by Christ hath abounded much above Adam's sin.  Ereunetes. 

A short rehearsal of Predestination.  YOu have showed, what is the most righteous, and merciful Predestination of God touching man; to make man good, yet changeable, to place him in a good estate; to command him to continue in that good estate, by keeping his righteous Law; which if he did not he would curse him; Yet so, as that he would not forsake him, but provide him a Saviour to redeem him out of that cursed estate when he had fallen, to promise his Son to Man for his comfort: and in the fullness of time, to manifest him in the Flesh; commanding him to proclaim, that he so loved Man, even the whole world, that he had sent his Son, that whosoever believed in him should not perish, but have everlasting life, those he Elected or chose to be his; 
Of Election. Reprobation.  but those that would not believe those should be damned; those he reprobated. This I verily believe to be God's Predestination of Election, and Reprobation, from the beginning: and herein I evidently see the Mercy and justice of God clearly to shine; his Mercy through Faith in his Son towards all without respect of persons; all being his generation: his justice in that he reprobateth none, but such as rejecteth his Grace offered in his Son; so that I clearly see by this light of Truth, wherein formerly I have been blind; that man's Damnation is of himself, even of his own wicked resisting will, and not that God hath decreed him, either to the end, which is damnation, or to the means, which is wickedness; neither hath left him in an estate to perish, but that he hath sent his Son, to save him, and that as effectually as to the Elect; 
Of Freewill to evil.  and that the cause of his not being saved is in himself, who hath yet freedom of will to evil, as much as ever; by which will, he hath resisted the Holy Ghost; and put the word of Grace from him. This is his just Damnation. 
Of The Original estate of Man.  You have also showed what the estate of Infants are: Not that they are in damnation before they have understanding and so have a Law given them, and they have transgressed the Law: also than the Lord offereth them the same mean, he did to their Father Adam, namely his Son, in whom they believing, their sins shall be put away, and they shall have life in him; you have also showed, that man by reason of the weaknes of his Flesh, when the C mmandement comes, he cannot keep it, and live, but breaks it and so dies; and so all are dead in sins and trespasses, that there is none righteous no not one; as well Paul and the Elect Ephesians, as others: and that thus all men are brought by transgession through weak Flesh to be the Children of wrath. All which you having showed me, that all men are ●●●e in this estate; I pray you show me now clearly the way out of it, that all that have any care to escape the Damnation of Hell, and to obtain the Salvation of Glory, may walk in the way, and continue in that way, that we may through Grace and strength in Christ come to our journey's end.  Odeg. 
We must be in Christ (the promised seed, as before) who is the only way, the truth, & the life 
* joh. 14.6 , without him we can do nothing 
* joh. 15.5. . For he that hath the Son hath the Father. 
1 joh. 2.23. 1 joh. 5.12.  But he that hath not the Son hath not the Father, nor eternal life.  Ereu. 
But how must we have the Son?  Odeg. 
By keeping his Commandments: which Commandments are life everlasting 
* joh. 12.50 , he that keepeth his Commandments dwelleth in him & he in him 
* joh. 3.24. ; he that saith he remaineth in him aught to walk even as he hath walked 
* 1. joh. 2.6 , and he that keepeth his word in him is the love of God perfect in deed, thereby we know that we are in him 
* Verse 5. , and hereby we are sure we know him, if we keep his Commandments 
* Verse 3. . He that hath my Commandments and keepeth them, is he that loveth me 
* joh. 14.21 , etc. If any man love me, he will keep my word & my Father will love him and we will come unto him and will dwell with him 
* Verse 23. . If ye shall keep my Commandments, ye shall abide in my love 
* joh. 15.10  etc. He that continueth in the Doctrine of Christ, 
* 2 joh. 9  he hath both the Father and the Son etc.  Ereu. 
The Commandments of Christ are many, which of them therefore must we observe, or we cannot be in him?  Odeg. 
First, the beginnings or foundation, for so it is written, we are made partakers of Christ if we keep sure the beginning, wherewith we are upholden 
* Heb. 3.14 , and afterwards we must observe all that CHRIST commandeth 
* Math. 28.20. .  Ereu. 
Which are the beginnings?  Odeg. 
Repentance from dead works, Faith towards God, the Doctrine of Baptisms, laying on of hands, Resurrection from the dead, & eternal judgement. These are the foundation or beginning 
* Heb. 6.1. etc. , other foundation than this, can no man lay 
* 1 Cor. 3.11. .  Ereu. 
I understand; and I think it will be granted of all, that in Repentance, there must be sight of sin by the Law, sorrow for sin, confession, and promise, and endeavour of amendment, but this is my question, of what sins we must repent?  Odeg. 
Of all sin; for every sin is a dead work, and he that keepeth the whole Law, and faileth in one point is guilty of all 
* jam. 2.10 Deu. 28.14 . And he that doth any one of these, though he do not all these things, he shall dye, seeing he hath done all these things 
* Ezek. 18.10. etc. : For saith th'Apostle 
* 1 Cor. 6.9.10. Ephes. 5.5. , be not deceived, neither Fornicators, nor Idolators, nor Adulterers, nor Wantoness, nor Buggers, nor Thiefs, nor Covetous, nor Drunkards, nor Railers, nor extortioners shall inherit the Kingdom of God. From hence it is most plain; that a man that liveth in any one of these sins, and hateth to be reform, he shall never enter into the Kingdom of God, except he repent of that his wickedness.  Ereu. 
The Scriptures are so plain, they cannot be denied, only I would of all the rest, have this sin of Idolatry throughly discovered, for many are exceedingly deceived therein; seeing themselves blameless in the other sins (of which many indeed cannot be taxed) although they be gross Idolaters, yet they bless themselves in this their wickedness, crying Peace, when there is no peace. Therefore show I pray you what Idolatry is, that all seing it, may avoid it, if they will not wilfully perish: also, that I may be the better able to convince others of it.  Odeg. 
Idolo-latria, is a word compounded of Idolon, signifying an Image, shape, form, likeness, 
Idolatry 〈◊〉 ●ar  or representation; and Latria, which signify service, worship, obedience, or reverence: so that Idolatry in short, is, a service, of likeness either of false Gods in stead of the true: or else, of false worships, in stead of the true: hence is plain, that he that worshippeth a false God; or pretendeth to worship the true God, in a false manner (which indeed is not the worship of the true God; for God cannot be worshipped after a false manner.) He is an Idolater, & shall never enter into God's favour without repentance; for as the sin of speaking in the name of a false God, and speaking falsehood in the name of the true God, is all one; so shall the punishment be 
* Deut. 18.20. .  Ereu. 
You having now spoken something of Repentance in general, and particularly of Idolatry, of which, every soul that therein hath transgressed, must repent, or he cannot enter into the Kingdom of God, as I see. I pray you proceed to the next, which is Faith.  Odeg. 
Faith toward God, is diversely taken in the Scriptures, as 1. For a confident believing that God is: 2. What God through Christ hath done. 3. Of what God through Christ hath promised. 4. Of what God through Christ hath commanded: All which a man hath in a measure before he repenteth, for his Faith of these, provoketh him to repent; but Faith in this place, is taken for a confident assurance, of the pardon of his sins, repent of▪ unto justification before God, through Christ, which no man can have until he have repent.  Ereu. 
The next in order is Baptisms: above which, is much controversy; therefore I desire to hear what you can say in it.  Odeg. 
There are in the new Testament diverse Baptisms mentioned, which I shall speak of hereafter, in their due places; but now I am to speak of that which was called john's Baptism, as Paul calleth the Gospel his 
* Rom. 26. , in that they were the teachers thereof, not otherwise: which Baptism, is: Repentance for the remission of sins, and washing with water, into the Name of the Father, etc. In which, it shall appear, who are to have it, who not.  
Baptism, or washing with water, appertaineth only to them that declareth their repentance, and Faith, unto those Disciples of Christ, that Baptism them: This appeareth by john Baptist doctrine and practice, he Preached the Baptism of repentance, for the remission of sins 
* Math. 1. ●. , and they were Baptised of him in Iorden confessing their sins 
* Math. 3.6 : confirmed by the practice of JESUS & his Disciples, in the Cities of Israel: they made and Baptised Disciples 
* joh. 4.1 & 3.22. . Afterwards in his commission for all Nations. Go therefore make Disciples all Nations Baptising them 
* Mat. 28.19  &c. He that shall believe and be Baptised shall be saved 
* Mark. 16.16.  etc. According to which commission; they continually taught and practised Amend and be Baptised every one 
* Act. 2.38. Verse 4●.  etc. And they that gladly received the word were Baptised 
* Act. 2.38. Verse 4●. : Assoon as they believed, both men and women were Baptised 
* Act. 8.12. : The Eunuch also, when he believed was Baptised 
* Act. 10.47 : 
Vers. 36. &c  Cornelius likewise, when he had received the holy Ghost 
* Act. 10.47  was Baptised: Paul after his Conversion was Baptised 
* Act. 9.18. . Lydia, and her household; the jailor and his household when the word was Preached, and they believed 
* Act. 16.15 & 32.33.34 . Crispus & his household, when they believed 
* Act. 18.8. . The Ephesians after they believed 
* Act. 19.5. . These and all the Churches of the new Testament, were Baptised after they believed, as afterwards, I shall have occasion to make further probation of.  Ereu. 
This indeed was the practice of the Primitive Churches, it cannot be denied; but they object: 1. That was in the Church's infancy: 2. They bid you prove this perpetual.  Odeg. 
First, when JESUS and his Apostles first planted those Churches, they were at as perfect age, and in as excellent estate, as ever Churches can be, at their first plantation: but of this at large hereafter: 2. All the Commandments of Christ are perpetual and remain until his coming again. The last speaking of the Father is by the Son CHRIST 
* Heb. 1.2. : his Commandments are to be kept, without spot until his appearing 
* 1 Tim. 6.13.14. , we must earnestly contend for the maintenance of the faith, once given to the Saints 
* jude 3. 1. Pet. 2. 2●. . This Doctrine that Peter preached; amend & be Baptised, endureth for ever; For the Lord hath established his word for ever 
* Psal. 119.152. : And if an Angel from heaven Preach, or command otherwise; let them be accursed 
* Gal. 1.8.9 , and he that taketh away this word of God, God shall take his name, out of the book of life 
* Reuel. 22.18.19. . Who so changeth the Laws of God is Antachrist: that exalteth himself above God 
* Dan. 7.25 . 
2 Thes. 2.4.   Ereu. 
Why may not Infants be Baptised?  Odeg. 
Because there is, neither commandment, example, nor true consequence for it, in all Christ's perfect Testament; who was faithful as Moses in all his house 
* Heb. 3.2. etc. , and threatneth most dreadful judgements against all such as either add too or take from, that his perfect Testament 
* Reuel. 22.18.10. , and the Son is worthy of more honour than the servant. Moses sends us to him Deut. 18.15. The Father sends us to him, Mat. 17.5. There is now but one Lawgiver, jam. 4.12. That there is neither Commandment, nor example, in Christ's Testament, our adversaries usually grant; and that there is no true consequence, I shall manifestly prove, taking away clearly all their objections, to every man's conscience in the sight of God.  
First let it be observed what Baptism is, I say; a washing away the filth of the Flesh, is not Baptism; that is the least part of Baptism; where the greater is: and where the greater is wanting, it is no part of Baptism at all, the which not only the Scriptures teach, but our adversaries confess as shallbe showed.  
First the Scriptures teach, that the Baptism that saveth us, is not the putting away the filth of the Flesh; but in that a good Conscience maketh request unto God 
* 1. Pet. 3.21 , etc. It is the Baptism of repentance for remission of sins 
* Mark. 1.4 . The Sprinkling of the heart from an evil conscience, and washing the body with pure water, is that whereby we come to God 
* Heb. 10.22 . It is the washing of the new birth, and renewing of the holy Ghost 
* Tit. 3.5. . For we must be borne of the Spirit, or we cannot enter into the Kingdom of God 
* joh. 3.5. , for nothing availeth in CHRIST but a new creature 
* 2. Cor. 5. Gal. 6. .  
2. The catechism set forth by authority, saith: That a Sacrament as Baptism, etc. hath two parts: the outward visible sign, and the inward Spiritual Grace; the outward visible sign is Water etc. the inward Spiritual Grace, is a death unto sin, & a new birth unto righteousness, 
The English primer.  for being by Nature borne in sin, and the children of wrath, we are hereby made the children of Grace: And further they confess, that Repentance, and Faith, is required of every person to be Baptised. Repentance, whereby they forsake sin; and Faith, whereby they steadfastly believe the Promise of God, made to them in that Sacrament.  
And Vrsinus saith thus: 
* Cathechism pag. 723.  He that shall believe, etc. In these words is noted briefly, the right use of Baptism, in which right use, the Sacraments are ratified: but in whatsoever corrupt and unlawful use, and administration, the Sacraments are no Sacraments, but are Sacraments to them only, who receive them with a true Faith, etc.  
All which being considered, If they cannot prove, and that by the Scriptures; that Infants have their hearts Sprinkled from an evil conscience; and so have a good Conscience; that they have Repentance; that they have the washing of the new birth; which is to be born again, even of the Spirit, and that they have Faith; I say all these or any one of them, let them prove by Scripture, Infants have, or else their consequence vanisheth; and it is no Sacrament by their own confession; The blasphemous invention of Pope Iginius, will nothing avail them, which is, that they have or do perform them by their Godfathers and Godmothers, for the which, there is not the least show in all the Scriptures of God; For the just shall live by his own Faith 
* Heb. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38 ; the righteousness of the righteous shall 
* Ezek. 18. & 14.  be upon himself. Just job, Noah, and Daniel, shall deliver neither Son nor Daughter, but only themselves by their righteousness. 
* Ezek. 14. Chap.   
They affirm indeed, that Infants be regenerate, but let us agree what Regeneration is; & so Repentance & Faith, by God's Scriptures, & then it will appear plainly, Infants have them not.  
Regeneration is a turning from sin, to God. 
* Rom. 6.11 1 Thes. 1.9. Tit. 3.5.   
Repentance is, a sight and knowing of sin, by the Law; a confessing of sin, a sorrowing for sin, and a promise and endeavour to forsake sin, as before.  

Heb. 11.1.  Faith is, the ground or assurance of things hoped for, & the evidence of things not seen, and it is accompanied with obedience, 
jam. 2.17.26.  For Faith without works is dead. Our adversaries say, Repentance is a forsaking of sin: and Faith is a steadfast believing of the Promises of God, made to them, that are Baptised.  
Let them either now prove, that Infants are turned from sin, to God in righteousness, that they see, & know sin, by the Law; that they confess sin, sorrow for it, and promise, and endeavour to forsake it, that they have steadfast belief of the promises of God,  
Let them prove these, or they say nothing, and we may truly conclude, they are neither Regenerate, neither have they Repentance nor Faith, and so may by no consequence be Baptised.  Ereu. 
They allege Act. 2. as a place much making for them; Amend your lives and be Baptised, every one of you in the Name of the Lord jesus Christ; for the Promise is made to you, and to your Children, and to all that are a fare off, even as many as the Lord our God shall call.  Odeg. 
The place truly considered, maketh against themselves, for these to whom the Apostle speaketh, being pricked in their hearts, by the call of God, in Peter's Preaching, and crying out, men & brethren what shall we do? Peter answers them, Amend your lives and be Baptised every one; not only be Baptised; but also amend your lives, and such as gladly received his word were Baptised: So that Fathers of the jews, and their Children: and Fathers of the Gentiles, and their Children, must all amend their lives, and be Baptised; & gladly receive the word; or else this Promise, here made, appertaineth not to them: for the Promise is to all, that the Lord our God shall call, Fathers and Children: Children must amend their lives and gladly receive the word, or else their sins cannot be put away, neither can their Father's repentance save them from damnation. Again let it be well observed, that this Covenant or Promise 
* Act. 1.  is the covenant of salvation, by Christ made unto the Children of Abraham, upon the same Condition, that it is made to Abraham himself; namely, upon repentance and Faith in Christ, as is most plain in these words: 
* Act. 13.31 etc.  And we declare unto you that touching the Promise, made unto the Fathers, God hath fulfilled it unto us their Children, in that he raised up JESUS from the dead, 
Verse 38.  etc. And be it known unto you therefore, men and brethren, that through this man is Preached unto you remission of sins, and from all things from the which ye could not be justified by the Law of Moses: by him, every one that believeth is justified. In these words we see the Promise made unto the Fathers is thus fulfilled to their Children, that Christ is raised from the dead, & that through him, they might have remission of sins, even every one that believeth might be justified, Fathers and Children. And whereas many stumble at the word (Children) conceiving that it is meant of Infants, it is here and elsewhere used often in the Scriptures for men of understanding 
* Act. 3.25. Gal. 4.19. 1 Cor. 14.20 Heb. 2.10.14. 1 joh. 12 28. & ●. 21. & 3.18. .  Ereu. 
They object 1. Cor. 7.14. the Children of believing Parents are holy, and being holy, they may be Baptised say they.  Odeg. 
This place indeed is much alleged for infant's Baptism; but what truth there is in it, will easily appear. The force of th'Apostles argument is, to the believers in Corinthus. If your Children (in your own judgement) be holy, and you do not put them away, when you are converted to the Faith, but use them still as your children, to all those uses whereto children are appointed, then may you keep your Wives (being holy) they being of a nearer natural bond than your Children, and use them still as your Wives, to all those uses whereto they are appointed, This appears in Vers. 14 in these words, Else were your Children unclean, but now they are holy, as if he should say: If your unbelieving Wives were not holy, than your children were not holy, but you make no question of your children, and therefore your wives are holy much more, for so these words show, Else were your Children unclean, but now are they holy.  
Holiness in Scripture is taken two ways, 1. Either when a person or thing is sanctified, or set apart from the Common or profane use, unto the service of God, 
Exod. 35.2 & 16.23.  as was the Saboth day sanctified to the Lord: & as was Israel 
* Levit. 20 26. & Exod 13.2. . or 2. When a person or thing is set apart or sanctified to the believer 
* 1 Tim. 4.5 Tit. 1.15. . Thus is the unbelieving Wife holy, and thus are the Children holy, and not otherwise, There is now no sanctification to God, of a person, but such as whose hearts are purified by Faith in CHRIST JESUS 
* Act. 15.9. 1. Cor. 12. 1 Pet. 1. 16.2● etc. . Now the Apostle saith, The believing man is holy, and the unbelieving wife is holy, or sanctified; now the question is, whether the Children are holy as the believer, or as the unbeliever? If as the believer, (as they say) then are they separated from common uses, in which they were used, and are set now apart to God's use: and can testify that their hearts are purified by Faith. But if their holiness be as the unbelievers, (as we say) then are they clean to the use of the believer, as his unbelieving Wife is, not otherwise.  
Further, th'Apostle doth not say, Else were your Infants unclean, etc. but else were your Children unclean, but now they are holy; so that all the Children of believers, though of age, and unbelievers, are as holy by this place as Infants, and then we would know how unbelieving Children, can be holy, if not as the unbelieving Wife is holy, that is to the use of their Parents in the duties of relation; Therefore to conclude, If their argument be good, they that are holy must be Baptised, than unbelievers whether Wives or Children (aswell as Infants) must be Baptised, for the Apostle affirmeth they are holy.  Ereu. 
Another objection they have: the Scriptures of the new Testament maketh mention of two Baptisms, one is called john's Baptism, or the Baptism with Water, of which all were partakers that came for it, even Infants; and none were rejected: the other is called Christ's Baptism, which is peculiar to the Elect only.  Odeg. 
We read in the Scripture of more Baptisms than 2. as the Baptism of affliction 
* Mat. 20.22 , and so there are .3. Baptisms, and all are Christ's; but we will speak of the two former, and first of john's. Some pretend john's Baptism, was only washing with water the filth of the Flesh, and altogether without the Spirit which is vain to imagine; For it is most apparent that the Apostles had the Spirit of God, before they had Christ's Baptism, Act. 2. As Math. 16. proves it double; for none can say that jesus is the Lord, but by the holy Ghost 
* 1 Cor. 12.3 , But Peter in the name of them all, confessed JESUS to be the Lord: And Christ saith, Not Flesh and blood, but the Father revealed it to him; 
* joh. 16.30  Also it is said, they all believed: also on them all he breathed and said, Receive the holy Ghost 
* joh. 20.22 . All which, was before the Baptism, Act. 2. Again, Faith is the gift of the 
* 1 Cor. 12.9  Spirit, which the Samaritans and Ephesians had, before they received that Baptism of Christ, the holy Ghost and Fire 
* Act. 8. & 19 chap. . In short we read, that Apollo's had the Spirit of God plenteously; and yet knew but the Baptism of john only 
* Act. 18.25 ; And again Christ sent forth the 12. to Preach the Gospel, to heal the Sick, to cleanse the Lepers, to cast out Devils, and said freely ye have received, freely give: 
* Math. 10.  After the 70. were sent, and subdued Devils, 
* Luk. 10.  etc. All which, they could not do, without God's Spirit. If any object, that the holy Ghost was not given, because jesus was not yet glorified 
* joh. 7.39. : we answer; this is the Baptism, the holy Ghost and Fire, we are in the second place to speak of.  
Secondly, Christ's Baptism, the holy Ghost and Fire, was prophesied of by john 
* Math. 3. , promised by Christ 
* joh. 14.16 Act. 1.5. , and performed first upon the Apostles, 2. Upon the Samaritans, by the hands of the Apostles, 
Act. 2. Act. 8.  3. Upon Cornelius and his household as upon the Apostles at the first. If any ask what this Baptism was? 
Act. 10.44. & 11.15.16  Peter answers them, It was the fulfilling of Ioels Prophesy, to confirm the ministry of the Gospel, at the beginning 
* Heb. 2.3. : Again this Baptism, was not so common, no not, in the Primitive Church as john's Baptism, and the Baptism of afflictions, for immediately to speak with tongues, etc. was peculiar unto some then 
* 1. Cor. 12.30. , and is not now to be expected of any; but to show repentance of sin, 
Math. 3.6. Act. 2.41. Act. 8.12.13 & 37.  and Faith in Christ, was required of every one coming for Baptism with water to john: to Peter: to Philip, and others; so also the other Baptism of afflictions. All that will live Godly in Christ jesus must be Baptised with 
* Mark. 10.39. 2 Tim. ● 12. : Two of these 3. is common to all the Saints, the third now not to be expected of any; and therefore if that were only Christ's Baptism, Act. 2. no man now can receive it. I have the largelier spoken of this, because they are usually so confounded together.  Ereu. 
Another place they allege, which is 1. Cor. 10.1. etc. The Israelites were Baptised unto Moses, etc. where were many Infants with their Parents.  Odeg. 
This place is exceedingly misconceived, being brought to prove Infant's baptism, I will take a little pains therefore to open and explain the place. In the calling of this Baptism, all may see the drift and meaning of the holy Ghost, not that Moses did at all wash them with water in the Cloud and Sea; but th'Apostle writing to the Saints at Corinth, exhorted them among other things, to take heed of Presumption, they thinking themselves sure and safe because they had put on CHRIST by Baptism, and were Christians: and first he showeth them a simile of two runners, and applied it to them; saying, so run that ye may obtain: And further urgeth it by himself, saying, I beat down my body, and bring it in subjection, lest when I have Preached unto others, myself should become a cast away: After he hath done with the simile he passeth to an example, as if he should say, besides this I would have you understand, how God dealt with our Fathers when he brought them out of Egypt, with signs and wonders, and gave them manifest tokens of his love, in giving them a Cloud to cover and defend them by Day and night, and caused the Sea, to divide itself for them to pass over, and fed them 40 years with Bread from Heaven, and caused the hard Rocks to yield them drink, by the which testimonies of his favour he offered them Christ, and did confirm unto them by these extraordinary wonders, that he was their God; yet for all this, when they sinned, he was displeased with them, and destroyed them diverse times: even so you Corinthians, notwithstanding you are Christians, and have Christ's ordinances among you, the pledges of God's favour, as these Israelites had in their time, yet if you sin (without repentance) you shall perish as they did, for their example is written for our learning. And thus, this of Moses is called Baptism by comparison, as Noah's Ark is called the figure of the Baptism that saveth: For as Noah's Ark saved them that were in it, from drowning in the water, yet afterwards some of them perished; so our Fathers were all under the cloud and in the Sea, and were all therein Baptised or safe guarded from destruction of their enemies, yet afterwards many of them perished: Even so true Baptism, saveth them that are in it, or put on Christ by it, from the destruction of Hell, though afterwards many may perish that hold not fast that profession unto the end; and hereupon th'Apostle concludeth; Let him that thinketh he standeth, take heed lest he fall. And this is the meaning of this Scripture, & cannot with any show of truth be produced for Infant's Baptism: If any further ask why it is said they were Baptised in the Sea and cloud; I answer, it pleased the holy Ghost so to speak, for the reasons which I have showed: the Cloud and Sea was their safety, as Noah's Ark was, and as true Baptism is; and as Christ saith, They are Baptised that suffer for his sake: So there is as much warrant to enjoin Infants to suffer persecution, because it is called by the name of Baptism, as to Baptism them, from this place because the cloud and Sea is called Baptism.  Ereu. 
Another objection they have, which is: whole Households were Baptised, 
Act. 16.15.33. 1. Cor. 1.16  and Infants are a part of the household, therefore Infants were Baptised.  Odeg. 
True it is, whole households were Baptised, but it is also most true, that there are many households in which there are no Infants: Therefore they that practise Infants Baptism, must prove (not imagine) that there were Infants in those houses, and that they were Baptised, or else they say nothing. It is most sure, as the Apostles practised in one household so they practised in all, but in the jailors house, they Baptised, such as they Preached the word unto, and such as believed 
* Act. 16.32 34. , and this is most plain, that Infants cannot hear, nor believe. For they know not God 
* Deu. 1.39 Esa. 7.16. 1 Cor. 14 20. jonah. 4. 1● , and then how can they believe, seeing Faith comes by hearing 
* Rom ●● 17.  and is grounded upon Knowledge 
* Heb. 11.1. .  Ereu. 
An objection they make, thus: Infants are said to be of the Kingdom of Heaven, and Christ commandeth they should be brought to him, and he laid his hands upon them and Blessed them, therefore they may be Baptised.  Odeg. 
It is not said, Infants are of the Kingdom of Heaven, that is obeyers of the Gospel 
* Luk. 4.43. , but that they that enter into the Kingdom of Heaven, must become as little Children, for of such like is the Kingdom of God 
* Mat. 18.3. . This is Christ's meaning; men must be converted, and receive the Kingdom of God, as a Child, weyned from all evil ways, and willing to submit unto CHRIST in every thing 
* Ephes. 5.24. . Thus was David humbled under God's hand, even as one weyned from his Mother's breast 
* Psa. 131.2 , not personally a Child, but in Condition, as 1. Cor. 14.20. Gal 4 19 1. Pet. 2.2 etc. as before is related. And for taking them in his arms and Blessing them, he Baptised them not 
* joh. 4.2. , but took occasion, to teach his Disciples, and the multitude, that all that would be admitted into the Kingdom of Heaven, must become like them 
* Luk. 18.16.17. & Mark. 10.14.15. . And for his blessing them, Christ's blessings are manifold, he healed the Sick, cleansed the Lepers, made the Dumb to speak, the Blind to see, cast out Devils, fed many thousands with Bread, and gave Life to them that were dead: all which and many more were temporal blessings: It is a blessing to Infants to be created, to live, to grow in stature and comeliness, in wisdom, in towardness, to have their sight, their limbs, and all their senses, and to be preserved from dangers; so that Christ's blessings extends aswell to this life, as that which is to come, and because CHRIST prayed for them, it is no safe conclusion that any may Baptism them; his main end being herein, to declare their Innocent estate, and to teach all to be like them therein, by conversion: And therefore let them build no longer on sandy foundations, lest the wrath of God break forth and destroy their buildings; for what is not of God shall come to nought.  Ereu. 
They demand, why Infants of believers may not now aswell be baptised, as Abraham's Infants were circumcised?  Odeg. 
I answer, 1. there was a Commandment for circumcision. Gen 17. there is none for baptism of Infants. 2. that Commandment included Males only, Children or servants though unbelievers; & excluded all Females though believers: so doth not baptism, for males (if unbelievers) must not be baptised; but females, if believers, must be baptised. 3. That Law required circumcision to be performed on the 8. day; so doth not the Law of baptism; but when Faith is manifested, then is baptism to be performed: so that all may see, there is no proportion between circumcision, and baptism.  Ereu. 
These indeed, do not well agree, but they say, that as Abraham took his Infants with him into the Covenant of life and salvation, so do the faithful now, and being within the Covenant, they may have the seal of the Covenant, as they circumcision, so we baptism.  Odeg. 
First I say & prove: neither circumcision nor baptism, are seals of the Covenant of life and salvation; that which is now the seal of life and salvation was ever the same, which is the holy Spirit of promise 
* 2 Cor. 1. 2●. Ephes. 1.13 & 4. 3●. , which was yesterday, to day, and the same for evermore. 2. Although the Scriptures speak of diverse Covenants; yet there is but two Covenants that concerneth us in our present controversy the covenant of Works & the covenant of Grace, the Law and the Gospel, the Old and the New: The difference of them is largely set down by the Apostle, in Gall 4. where he declareth that Abraham had two Sons, one by a servant borne after the Flesh, one by a free woman borne by Promise, by the which, another thing is meant (saith th'Apostle;) For th●se mothers, are the two Covenants, the one signifying jerusalem material, which is in bondage with her Children: th'other jerusalem spiritual, which is free, and is the mother of us all: so that these two Covenants belonged to these 2. seeds or Children: The old covenant, the Law, was made with the children of Abraham after the Flesh, & had circumcision in their flesh for a sign thereof. The new covenant the Gospel, is not made with both these seeds; but with the one seed, so saith the Apostle 
* Gal. 3.16 , even they that are of the Faith of Abraham. Verse. 29. The children of the Flesh are not they to whom this covenant is made 
* Rom. 9.8.  the children of the flesh must be put out, & must not be heirs with the faithful 
* Gal. 4.30 : So that the covenant that God made with Abraham, and his children after the Flesh was not the covenant of Life and salvation; it was the covenant of works, of the Law, the old covenant which is done away: because of the weakness and unprofitableness 
* Heb. 7.18 19 ; for it made nothing perfect: the Covenant, the Seed, the Sign, were all but shadows of good things to come they were types of Heavenly things not the heavenly things themselves 
* Heb. 9. 1● 23. .  Ereu. 
They say, the Covenant made, Gen. 17. whereof Circumcision was a sign, was the same Covenant which we have now in the Gospel.  Odeg. 
If all were true that they say; then their sayings ought to be regarded: but as their are sayings in other things, so are they in this. The Lord saith, it is not the same 
* jer. 31.31 Heb. 8.6. , It is a new Covenant (that we have under the Gospel) a better Covenant, established upon better Promises, not like the old; which old is abrogated by reason of the weakness and unprofitableness: If a new, a better, not like the old, than not the same: and the Lord showeth wherein it was not like the old; the old Covenant, as it taught that Christ was not come in the flesh, so also it taught, that he was not yet come into their hearts at their Circumcision, but thereby as also by the whole Law, they were to learn Christ, as to come in the Flesh, so to come into their hearts by Faith: and therefore saith the Apostle 
* Gal. 3.8. etc. , They were kept under the Law, and shut up unto the Faith that should after be revealed: But the new Covenant is not like this; it is made only with all that are the sons of God by Faith: 
Heb. 8.10.11.  which have his Laws put in their minds, and written in their hearts; all of them knowing God from the least to the greatest: Again, I say though Abraham himself had the Covenant of Grace promised him; by which promise he had salvation in the Messiah to come: yet had he not the Ordinances of the new Covenant, which we have, and therefore none of his seed in the Flesh could be partakers of that, which he had not himself; in which regard it is said, of john Baptist, who was greater than all the Prophets, that the least in the Kingdom of God, as greater than he 
* Mat. 11.11 : all the faithful that obtained good report, received not the Promise 
* Heb. 11.39 etc. , that CHRIST brought in this time of reformation; therefore they only shall be partakers of the ordinances of this new Covenant, whom, he that confirmed it with his blood, hath appointed to receive them, as before.  Ereu. 

john Rob. pag. 77.  They say, that the Covenant which this new is not like; is that Law given upon Mount Sinai Exod. 19 not that Gen. 17.  Odeg. 
They speak untruly, Mark the words, 
* jer. 31. Heb. 3.  N●t like the Covenant that I made with their Fathers, when I took them by the hand, to bring them out of the Land of Egypt, which is mentioned Exod. 3. not Exo. 19 Then did God appear to Moses, and commanded him to take them by the hand, & lead them out of the land of Egypt: where the Covenant is mentioned, in Vers. 6. etc. I am the God of thy Fathers Abraham, etc. I am come to deliver them, out of the Land of the Egyptians, to bring them into a good Land, into the place of the Canaanites, etc. which promise was made unto their Father Abraham, in Gen. 17. That God would be their God, and give them all the land of Canaan for an everlasting possession  
And for the word everlasting; it signifieth in Scripture diverse things, As the time of 50. years 
* Exod. 21. ● , the time till CHRIST'S coming 
* Exod. 12.14.17.  the Prisoner was ordained: so was the throne of David for ever 
* 1. Chr. 17 12. . Namely till Christ's coming; the Land of Canaan is promised for ever, and so Circumcision; everlasting: all which by Christ are taken away: So that although the covenant of Circumcision, be said to be everlasting; it doth no more prove it to be that covenant which we have under the Gospel; or now any more direction for us, than the Law of the Passover which was also a Law for ever.  
Again, (it is granted by the adversary 
* Io. Rob- pag 71. , and it is a truth, that) the Covenant in jer. 31. and other places, in the Hebrew signifieth a compact or agreement, upon a difference between two or more; which in the new Testament, is turned into a word signifying a will or Testament: So that this is agreed upon on all sides, two parties must be in this Covenant, agreeing and promising by mutual accord for the things to be done. Hence it followeth, that if the Covenant Gen. 17. (I will establish my covenant between me and thee, and thy seed after thee: and thou also shalt keep my Covenant, thou and thy seed after thee, etc. Let every Man child be circumcised, etc.) be one and the same with this in jeremy; then is it made only. with Abraham and such his seed, as could make this Covenant, namely agree with God; to Circumcise their males on the 8. day and know God; and not with the males of 8. days old, who could make no agreement; nor perform the same: For although God required of all Abra: seed to Circumcise their males, which was the performance of their part of the Covenant, Gen. 17. Yet he required no more of the male of 8. days old, neither could it promise nor perform any more, than the Female. And God was as much the God of the female Infants of Abra: concerning whom nothing was required, as he was the God of the male Infants, of whom nothing was required; only their Parents required to Circumcise them; in obedience to God, and to teach them the circumcision of the heart, which by that type they were to learn: and that the word Seed, or Children, is not meant Infants, but men of understanding, I have showed formerly in Pag. 136.  
Further, this Covenant, Gen. 17. is made with Abraham and his seed, not with every faithful man and his seed: is every faithful man Abraham? what proof for that? It is well if we be Abraham's seed, let us be content to have Abra: for our Father; whose Children if these men were, they would teach their children to seek salvation and all their privileges Spiritual with God, by Faith only, and not by their Fleshly descent as they do Thus all may see all these their devices are as the Potter's clay; their daubing will not hold, their wall and they shall be destroyed together, if they repent not.  Ereu. 
It is objected that circumcision was a seal of Faith to Abraham 
* Rom. 4. .  Odeg. 
It is said, Abraham received the sign of circumcision, the seal of the righteousness of the faith which he had when he was uncircumcised, that he should be the Father of the faithful, whether circumcised or uncircumcised: This place proveth, 
Vers. 11.  that Abraham received circumcision to seal up his Fatherhood of the faithful; not that he received it to seal up his Faith in the Messiah, which he had 
* Gen. 12 with 17. , 24. years before he was circumcised: but that it was a seal of his Faith in believing God, that he should be the Father of many Nations 
* Gen. 12 Rom. 4. ● , & this was imputed to him for righteousness 
* Vers. 2● . The intendment of the Apostle in this place, being to prove (that whereas the jews sought righteousness by beiag Abraham's fleshly children 
* joh. 8.39.53.  as these obiecters do, by supposing they are the children of the faithful successively, through by the flesh, or by works, for he found nothing thereby 
* Rom. 4.1. ; but his justification was by Faith, long before he was circumcised: & God finding him so faithful continually, would make him the Father of all the faithful, and so he received circumcision, a seal of his Faith, that he should be the Father of the faithful: and therefore taught, that all that will be Abraham's Children indeed, must not regard to be the Children of the Law or flesh, but of his Faith: for if Abraham himself found nothing by the flesh for justification, what can any fleshly Children find by the same? And beside, it is a very fare set thing to say, Abraham received circumcision, a seal of the Faith which he had before, therefore all that received circumcision, it was unto them a seal of faith, & consequently Infants may be baptised: I have showed, Abraham received circumcision as none received it also that faith was required of none to circumcision; but Faith is required to baptism; and therefore these be but men's dreams, & chaff in stead of wheat. All may see, they have nothing to say for Infant's baptism, Christ's perfect Testament affording them no tittle of proof, only they go about to establish the Covenant of the Gospel (which is salvation by Christ to every sinner through Faith) unto the Children of the Law, or flesh, contrary to the express words of the holy Ghost: For if they that are of the Law, be heirs, Faith is made void, and the promise is made of none effect, but it is by Faith, that it might come by Grace unto all the seed of the faith of Abraham 
* In Rom. ● 14.16. . As also see Gal. 3.22. Rom. 9.8.  
〈◊〉 are they compelled to run to the old Testament, though it and not serve them, and from thence to fetch the chief corner Stone of their building, viz. from circumcision, and wholly forsake the new Testament & practice of the Apostles, 〈…〉 Moses disciples; as if Christ were not 〈…〉 teach them his new Testament but 〈…〉 the new of the old; 〈…〉 of the Law, th' 〈…〉 th● 〈◊〉 beheld 〈…〉 and what is the issue of all this? truth and experience teacheth, a accessi●● of maintaining that harlot and strumpet Rome, to be God's Church and people, as that apostate Fran●● 〈◊〉 and others have done; as indeed it cannot be avoided, for if Infants be to be baptised, by the rule of circumcision according to their own ground, their estate is such, If they deny Rome's estate to be such in their outward standing, they baptising Infants from generation to generation as they have done, let them show when and how they became no people of God, nor is Church.  Ereu. 
It is sufficient that you have cleared all objections: & proved, that the baptising of Infants is not warranted by God's word; besides all which I have not long since, seen a Book translated out of Duchess and Printed in English, proving that this invention of Infant's baptism, was brought in, and Decreed by diverse Emperors, Popes, and Counsels; so that I am every way satisfied in this; only john Robinson Preacher to the English at Leyden, hath Printed half a sheet of paper; who laboureth to prove, that none may baptise but Pastors or Elders of a Church (for other Officers to baptise I conceive not that he meaneth) and consequently, that you and all your companies in England, wanting Pastors, are unbaptized.   

To john Robinson.  Odeg. 
In this thing we are justly called upon, and therefore I shall manifest, that any Disciple of CHRIST, that hath received power and commandment from God to Preach and convert, though no Pastor, may also by the same power & commandment baptise, which I will first prove by the Scriptures, and then answer this objections particularly.  
But first I will lay down a main foundation, which being sufficiently proved, the evident truth shall plainly appear: and this it is; That the members and Churches of Christ, are so made; both by Faith and Baptism, and not by the one only, which being true; it will follow that neither the Church & members of Rome are members and Church of Christ, because Faith is neither required nor performed thereto; nor yet any profession of people, that separate from Rome as from no Church of Christ, retaining Rome's Baptism, and building new Churches without Baptism.  
That the members and Churches of Christ, are so made by Faith and Baptism, even by both, it is proved in Rom. 11.20. etc. where th'Apostle showeth, That the Church at Rome, the Gentiles, were grafted into Christ, the head of the body by Faith. And Rom. 6.3. etc. they were grafted into Christ and his death by Baptism, according to Christ's commandment in his Commission. Go make to Disciples all Nations, baptising them into the name of the Father, &c 
* Mark. 28.19. . And Christ promiseth his presence unto two or 3. so gathered into his name 
* Mat. 18.20. : so that to be gathered into the name of CHRIST, by being made Disciples and baptised, is, to be made members of his body (which is his Church) of his Flesh, and of his bone: plainly confirmed 
* 1. Cor. 12.13. , we are all by one Spirit, baptised into one body: as also, except a man be borne of water and the Spirit, he cannot enter into the Kingdom of God 
* joh. 3.5. . Thus Christ made Disciples 
* joh. 4.1. etc. , we must be the sons of God by Faith, and put on Christ by Baptism 
* Gal. 3.26.37. . Our entrance into the holy place is, to draw near with a true heart in assurance of Faith, sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water, etc. and we are made partakers of Christ, by having the beginnings 
* Heb. 10.22. , which beginnings are Repentance, Faith, and Baptism 
* Heb. 3.14 , other beginnings, or foundation can no man lay 
* Heb. 6.1. etc. .  

* 1 Cor. 3.11  Thus was the members and Church of jerusalem made, which was the first Church of Christ 1. The 120. even by john's Doctrine, which was Faith, and Baptism into the name of JESUS 
* Act. 19.4. , and thus were the 3000. added, by gladly receiving the Word and being Baptised 
* Act. 2.41. . Thus were the Churches of Samaria made 
* Act. 8.12. Act. 16. Act. 18.8. , the Church at Phillippi, at Corinth, in Galatia 
* Gal. 3.26.27. Col. 2.12. , Collossa, and as the Gospel came to these Churches, so came it unto all the world, Col. 1.6. The manifestation of Faith and Baptism, hath Christ joined together, and what is mortal man that he should separate them 
* Mat. 19.6 ? This is the door into his Kingdom, by which if any man enter, 
joh. 10.  he shall go in & out and find pasture, and whosoever climbeth up another way, they are Thiefs and robbers. This is the word of the Lord, & it endureth for ever 
* 1. Pet. 1.25 ; and it must be kept without spot until Christ's appearing 
* 1 Tim. 6. , and cursed are they that teach otherwise 
* Gal. 1.8.9 .  
This being thus declared, it followeth that the Church of Rome at this day, and for diverse hundred years, not being made by Baptising believers, but by washing fleshly Infants upon confession of sureties for them; therefore they have not Christ, but are in God's account, as the worst Pagans, Egyptians, Sodomites: Babylonians, Gentiles, a habitation of Devils 
* Revel. 18. ●. , a hold of all soul Spirits, and a cage of every unclean and hateful bird, as also all that separate from her do confess.  

From whence I reason.  
If such as came from Gods own people, the jews, must enter into the Church by manifestation of Repentance, Faith, and Baptism, aswell as the Gentiles, for there was but one entrance for them both 
* Ephes. 2.18. , then much more such as come from Egyptians, Sodomites, Babylonians, yea from a habitation of Devils, etc. must manifest Repentance, belief, and be Baptised, and so enter into Christ's Church; but the former is true, as all the afore named Scriptures prove; therefore the latter much more must follow; in that if any should have had privilege this way, God's people the jews, should.  
That such is and was the estate of Rome and England when john Robinson and his company left it, old Brownism freely confesseth, yea he himself acknowledgeth 
* Justific. of super. pa. , that the Lord never made Covenant with Rome nor England, and not only Brownists, but Caluinists, Church of England and others, apply all these things before named against Rome; yet being loath to cast her down to the ground, even all of them retain & maintain the Babilonish, Egyptian & Sodomitish washing of this habitation of Devils, for the outward badge of their Christianity, wherein they take the chief Corner Stone of Babylon for foundation, contrary to the express command of the Lord 
* jer. 51.26 ; and beside, they take an other course in the building of their Spiritual Temple, 
Ezra. 3.  than God's people took in the rebuilding of the material Temple, who made all things according to the first pattern; and so take counsel (in their new buildings) but not of the Lord, therefore shall they be destroyed, and are in God's account, so fare from being true Churches, that they are Synagogues of Satan.  
But Christ's sheep will hear his voice, and follow him, calling them Go out of her, Go out of her 
* Reuel. 18.4.  & hearken to the Angel flying through the midst of Heaven 
* Chap. 14. , having an everlasting Gospel, not a new Gospel, they that bring: new Gospel, are to be held accursed 
* Gal. 1.8.9 ; the old Gospel of JESUS CHRIST, is to save, all such as believe and are Baptised 
* Mark. 16.16. . Thus do Christ's follow him in what he hath commanded, and so become a habitation of God by the Spirit 
* Ephes. 2.22. , and water, which Church Christ sanctifieth by the washing of water through the Word 
* Ephes. 5.26. .  
All which I have showed to this end, to make plain, that if john Rob: and others did walk in the path of the Lord, as they follow the vision of their own hearts, they should be constrained, to practise that in the building of the Church of Christ, which they disaprove in us, that is: That when they separated from that habitation of Devils, (Rome) and were to combine themselves together to be a Church, some one must Baptism, not being yet Pastor or Elder; For there must be a Flock, before a Shepherd, as were all the Churches of the Primitive time, and as was Io. Rob. flock before they made him their shepherd.  
And one thing more I would demand of him, seeing he hath cast away his Popish Priesthood, and yet retaineth his Popish washing for his Christianity, (for other christianity hath be none, in that by Baptism, men put on either a true, or false Christ.) Why he could not as well have repent of the evils of his Ordination, and yet retain that ordination still, as repent of his Baptism, and yet keep it? In his Baptism, he confesseth there was neither fit party to be Baptised, right party to Baptism, 
Pag. 136.  nor true fellowship to be Baptised into; but only washing with water with the words used in Christ's Baptism: So I say was therein his ordination, imposition of hands, with fasting and Prayer; If he say there was no right party to be ordained, true parties to ordain, nor true communion to be ordained in; (which is all he can say) so much saith himself of his Baptism: and therefore his own words 
* Man●●●st. pag. ●. , are a sword to kill and confound himself, where he saith of his ministry and all that receive it from Rome and England, thus: And for the Minister repenting of what he hath done at his admission, it may well be called a supposition of an impossibility and contradiction, he cannot repent of his sin, which is his receiving authority from the B. to Preach, but he must forsake and renounce the same authority as he received it, which if he do in deed & truth, he ceaseth to be a Minister, etc. these are his words. Now who (being free from prejudice) doth not see, that these words may be taken up against his Baptism: He cannot repent of his sin which is his retained Baptism received from a habitation of Devils, but he must forsake and renounce the same Baptism, as he received it; which if he do in deed and truth, he ceaseth to be baptised, as he ceaseth to be ordained. Further he saith 
* Man. pa. 4  the very obtaining & receiving of the Bishop's licensce, is a real acknowledgement, that the Bishops hath a lawful power to grant it, &c So say I his very obtaining, retaining and justifying of that Idol Baptism of Rome, is a real acknowledgement, that the Church of Rome hath a lawful power to Baptism; which having, then how can it be denied, but that Rome and England is God's Church and people, which john Rob: and all his followers deny And further he saith 
* Pag. 13. . Take away the Bishop's authority, and how can the Ministers remain? take away the Correlative, and the relation ceaseth: So say I, seeing he taketh away from Rome and England, power to be either true Church, or to have true Ministers, how can the Baptism remain? seeing he taketh away the Correlative why doth not the relation cease? I may say of his Popish Baptism, as he saith 
* Man. pa. 16.  of the Popish jurisdiction. In vain doth he apply his industry & Art in the washing of this Blackmoore.  
But now I prove, that a servant of Christ, not being yet in the office of Pastor or Elder, may baptise, thus: Whatsoever is written aforetime is written for our teaching 
* Rom. 15.4 : but it is written aforetime that Disciples of Christ, though yet no Pastors, did Baptism: therefore we are taught being Disciples of Christ, although yet no Pastors, to Baptism when just occasion is given.  
1. To prove that Disciples of Christ not being Pastors did Baptism, I produce john Baptist example, who was no Pastor and yet Baptised such as entertained his counsel; If any object he was a Prophet and more than a Prophet, let such know, that the least in the Kingdom of God is greater than he: which being true, it followeth; that he which hath john's Doctrine, by the power whereof he converteth, and also is greater than john, he may Baptism by john's example which is written for his instruction; but every Saint of God now having john's doctrine, by the power of which he converteth is greater than john: and so may Baptism, by his example which is written for his instruction.  
2. The Disciples of Christ, though no Pastors did Baptism, which is written for our instruction 
* joh. 3.26. & 4.1.2. : So did Ananias a Disciple, not a Pastor 
* Act. 9.11. .  

Mat. 28.19. etc.  3. Christ commandeth every Disciple to the end of the world; to go teach, make Disciples (according to his best ability) and such as are made Disciples to Baptism them, and he will always be with them; who soever therefore may make a Disciple, he may Baptism by Christ's commandment, he hath coupled them together, and let no man separate them from the beginning it was so; till Antechrist forbade it, Rome and England forbidding all that have not their Ordination from them, either to Preach, to convert or to Baptism: and some of the Brownists acknowledging it lawful for any Disciple, to Preach & convert, but not Baptism: though others of them 
* Io. Wilk. & his followers.  hold; that Disciples of Christ though not in office of Pastor or Elder may convert and Baptism also, upon which they have been at deadly jars these many years.  
If any object; this Commission and commandment, was given to the persons of the Apostles only; I answer: It is not true, as appeareth by the words: The commission is given to such as whose persons remain unto the end of the world 
* Vers. 20. , namely the succeeders of the Apostles in their Doctrine from time to time, with whom Christ promiseth to be present always, even to the end. The Apostles have left their power and Doctrine wholly behind them, nothing is dead but their persons; and therefore the Doctrine of Paul, being now in the person of a believer; the Commandment is written for his instruction, bidding him go Preach the Gospels to every creature, & to all Nations (according as God enableth him, for he requireth not what we have not) Baptising them: this commandment is now as powerful in the person of a believer as ever it was. If it be affirmed that the Pastors or Elders now be the only successors of the Apostles for the performing of this Commandment, Go Preach and Baptism. I say it is a mere fixion, there is not the least show in all the Testament of jesus Christ, that Baptising is peculiar only to Pastors, which might satisfy any man of reason; neither can it be proved that ever ordinary Pastor did Baptism. And it is most plain, converting and Baptising is no part of the Pastor's office: his office is, to feed, to watch, to oversee, the flock of Christ already the Church: his charge is to take heed to the flock, and to feed the Church 
* Act. 20.2 , and to defend them in the truth against all gainsayers 
* Tit. 1.8. : further than which, no charge is laid upon him by virtue of his office: That he may Preach, convert and Baptism, I deny: not, as another disciple may; but not that either it is required, or he doth perform it by virtue of his office; no proof for that imagination can be showed: and therefore it remaineth firm & stable; every Disciple that hath ability is authorized, yea commanded to Preach, convert & Baptism, aswell, and as much (if not more) then a Pastor.  
4. As Christ saith, They have Moses and the Prophets 
* Luk. 16.9. ; so every believer hath Christ and his Apostles, commanding him to covet to Preach 
* 1 Cor. 14.1 , & to call all to come 
* Reuel. 22.7. , and when they come to Baptism them: Hear is the King and Lawgiver; the City jerusalem, the new Testament; with her gates open; and the Spirit of God bidding all come freely, and all the Faithful made Kings and Priests unto God 
* 1. Pet. 2.5. Reuel. 1.6. , what should let that they may not Baptism till they have Officers, or when their officers are sick, die, are in Prison or the like? Doth their power then cease to Baptism any? and so to receive them into the Church: The primitive Churches never knew this, who all were gathered by Faith and Baptism, and who were without Pastors a good while 
* Act. 14.21 23.  (for a young Disciple may not be a Pastor 
* 1 Tim. 3.6 ) and they increased and grew, being left of the Apostles tor a season, who after their long journeys to other places came to them again, and taught them the order of having Pastors in every Church.  
Now I come to Io. Rob. grounds & proofs as he calleth them whereby he laboureth to prove that all the have been Baptised by any but a Pastor are unbaptized; And this he saith, he can do by our own grounds compared with our practice.  
1 We say Baptism unlawfully administered is no Bapt. of Christ. 2. We also affirm that he who by administering his gift converts another, may also Baptism him, and that without any other special calling thereto.  
Against which, john Rob. layeth down as a foundation of his proofs 2 special rules: viz.  
1 〈◊〉 there is no lawful Baptism, but by him that hath a lawful calling to Baptism, his warrant he seems to have 
* 1 Thes. 11. Heb. 5.4. . 2. His second rule is; that only he hath an ordinary lawful calling to Baptism, who is called thereto by the Church, to which he sets no Scripture.  
His inference is: That all those, and consequently we, not being Baptised by any so called, but by those they conceive converted them, by their gift, are unlawfully Baptised, and so vnbaptised persons.  
Now to answer both these, the first needs little; for we affirm with him, that there is no lawful baptism, but by him that hath a lawful calling to Baptism, etc. From whence mark what followeth against himself: that is unlawful Baptism, that is administered by him that is not lawfully called to Baptism: But Io. Rob. was baptised by one not lawfully called thereto as himself confessetth 
* Justific. sc per. pa. 285 etc.  Therefore that baptism he retains and pleads for, by his own ground is unlawful Baptism. Thus in smiting us he woundeth himself.  
To the 2. Rule he hath annexed 6. proofs: but first to answer the rule, & after the proofs in particular. The rule together with his inference is also fully against himself; for if only he that hath an ordinary lawful calling from a Church must Baptism, and they that are baptised by any not so called are unbaptized persons, than himself and his followers being Baptised by those that both wanted a true Church to call them, and also an ordinary lawful calling to baptise, as himself confesseth, is both unlawfully baptised, and so vnbaptised persons by his own ground; thus is the wise catched in his own craftiness.  
Again in all his 6 proofs, there is not one Scripture confirms his rule; his rule is: That only he hath an ordinary lawful calling to Baptism, who is called thereto by the Church, but none of those produced by him, were called thereto by any Church to baptise, therefore serves not his purpose. Besides, they were none of them Pastors of any particular Flock, which is the thing he must prove or nothing. And for us who he intends his rule & inference against we have and shall through the strength of Christ clearly show to every reasonable man, either his gross ignorance, or his willing subtlety, & our own innocency that we all are both lawfully Baptised & baptised persons according to the will of God. And for an extraordinary calling we challenge none, but content ourselves with what the Word affords unto us, and that which it warrants not, is extraordinary; which is doctrines of Io. Rob. of private communion with the public members of the Devil and such other his extraordinary stuff.  
These 2. rules he calls his Foundation. And for his proofs: He first laboureth to make john Baptist, Christ's Disciples, Philip, Ananias, and Peter's example extraordinary, & therefore serveth not now for any man's practice; the which I have formerly answered: unto which I will a ●●e, that if these servants of God's example in Baptising, be not written for our instruction, no more is their example for teaching; but the latter he granteth to be written for instruction; for he confesseth a man may Preach and convert, though not in office, and therefore the latter, the holy Scriptures concludeth, In that Christ hath coupled them together 
* Mat. 28.1 . But here I will ask him one question. If because the Apostles were extraordinary men; Therefore there practices are no directions to us, being not in office of Pastor, etc. By what authority he Baptiseth his companies Infants? and who gave him that authority? He will tell me, he baptiseth by virtue of his Pastorship; but still I ask him who ordained him into that Office? His company, not being Officers, where is his warrant for that? I am sure he can show none in Christ's Testament: If he bring Act. 6. or Act. 14.23. or Tit. 1. or the like. I will answer him, these that, ordained were Apostles, Evangelists: If he say, these are written for the instruction of Disciples not in Office; so I say is Baptism, Therefore let him either confess, that he Apostles practise are written for the example of Disciples not in Office, to Baptism aswell as to ordain; or else let him cast off his Pastorship received of his company not being in Office, and take unto him again his old Popish Priesthood, received by ordination through Rome, aswell as his Popish Baptism; otherwise the Godly wise, will judge him a blind wilful man.  
His 2. proof is little material, it was The action that Christ calleth the fulfilling of righteousness, which is still the same, when any Disciple of Christ is baptised by a Disciple, who (as hath been showed) is called thereunto: and john's meaning was not, that he had need to be baptised with water, but with that other baptism the holy Ghost and Fire, which he had formerly declared to the people Christ should Baptism with.  
His 3. proof makes against himself, for though the ignorant and blind Pharises, asked john, why he Baptised, as Io. Rob. now asketh us. john proveth his authority to Baptism, by proving his authority to Preach; even as we do: that this is most plain john saith, I am the voice of him that cryeth in the wilderness, Prepare the way of the Lord, etc. 
Mark. 3. ●●●●k. 3.  So that john takes it for granted he had sufficiently answered them, and proved his Baptising lawful (though he speaks not one word of that) because he proved his power to teach: and so do we proving our authority to Preach and convert; therein sufficiently prove our authority to Baptism.  
His 4. is most vain; for is not preaching an ordinance, as well as baptism? also is not preaching an action of the mouth, as washing or baptising is an action of the hand? what is the difference? If either be more honourable it is preaching, and seeing here he confesseth, Every one to whom God hath dealt a gift, is to administer it, in teaching; so say I much more in baptising; for every Saint is able to baptise, but every Saint is not able to preach.  
To his 5. I answer, the Eunuch was a member of Christ jesus, by faith and baptism, and by virtue of the same might remain in any particular Church of Christ where he would, for in communion all must live; it is not sufficient to believe and be baptised, but we must also continue in the Apostles doctrine, 
Act. 2.  fellowship, breaking of bread and prayers, and that without delay; only the Lord permitted the Eunuch to go and dispatch his weighty affairs with his Queen and Mistress, and so to live in communion somewhere; and therefore if he, or any other fall into sin, they living in a communion where they are watched over, (as all must do) Christ's censures are upon them. And whereas he saith, that if by Baptism one becomes a member of a Church, than he that converts and baptiseth the converted, receiveth in, and so by just consequence may cast out; Is this so strange to john Robinson? do we not know the beginnings of his Church? that there was first one stood up and made a covenant, and then another, and these two joined together, and so a third, and these became a Church say they, which we deny, except a Synagogue of Satan; for was ever Church of the new Testament made by a covenant without baptism? there is not the least show for it. In this they run to Israel's renewed covenant, 
Nehem. 9  wherein again they acknowledge Rome and England true Churches in their foundation: and when they joined to them, they joined into God's covenant; and having broken it, they renew it again: this they cannot avoid. Now as these two, the one receiving the other, became a Church as they say, if one of these had sinned, I would ask joh. Rob. if the other had not been bound to cast him out, or to separate from him which is all one. This was their own grounds of old and that from Math. 18. but they have turned their old profession upside down, Francis johnson in one manner, and john Rob. in another, that a man cannot now tell what are their grounds  
To his sixth that this brings all confusion, in that if none be present but the persons, baptising and baptised, how shall the truth of this be confirmed? I answer who was by, but Philip and the Eunuch, that could give testimony to any Church? who but Paul and Ananias? and who gave testimony to the Church of jerusalem concerning Paul's conversion save Barnabas and Paul himself? And for his question, if two or three be instruments in converting one, who shall baptise them? I answer, even any one of whom they shall agree or any other Disciple present, that was no instrument in his conversion: for we dow not say, that he that converts must baptise, but may baptise. Christ converted many, yet baptised none, but left that to his followers: Paul converted all the Corinth's, yet baptised few, other Disciples baptised: his chief work was conversion. And whereas he saith by this ground a woman may baptise: we say, women may neither teach nor baptise in the Church, though it consist but of two or three, as Christ saith sometimes it doth. But out of the Church, where men Disciples are wanting, we do affirm that women have been and may be worthy instruments for conversion of others but where men Disciples are present, the woman must not usurp authority over the man, but must, but learn in silence. And I desire it may be observed, that this which joh. Rob. so much contradicteth in us, he hath laboured much in himself formerly, 
* 〈…〉  using many reasons and persuasions, to prove, 〈◊〉 they that have the word, 〈…〉 power also, to use 〈…〉 and bringeth 〈…〉 accord with 〈…〉 writing 〈…〉 may ordain 〈…〉 is (which john Rob. giveth much probation of) Where God gives the word, there he gives the power also: Also he bringeth Peter Martyr, to prove, that at the first plantation of Churches, where men want, women may Baptism. His words are, Touching the Ecclesiastical Ministry we have signified before, that it may not be committed to Women, and they are not fit for it. But now we add, that, in the planting of Churches a new, when Men want which should Preach the Gospel, a Woman may perform that, at the first; but so as when she hath taught any company, that some one man of the Faithful be ordained, which may afterwards minister the Sacraments, teach, etc. This Io. Rob. approveth of; & yet for want of other matter maketh objections now, against Peter Martyr, himself, and us.  
Thus his 6. which he calls proofs, but may fitlier be called Cavillations, are answered. Now he pretendeth to answer, one of our objections, as he saith: And this it is; He that may do the greater may do the less; but men by virtue of their gift, without other calling may Teach which is the greater, therefore and Baptism also which is the less.  
But here I must say, he wrongeth us, we do not say, having no calling, but we say, a Disciple having a gift, and not being in the Office of a Pastor, etc. may teach, by virtue of Christ's commandment, & the Disciples example which is calling sufficient; and so doing the greater which is to Preach, he may do the less which is to Baptism; by the gift and commandment, which is aswell for the one as th'other: that he may do both, I have showed; that Baptism is inferior to teaching, Christ's example & Paul's formerly spoken of declareth: That he that doth the greater may do the less, I prove thus. Our Lord Christ rebuking the hypocrisy of the jews 
* Math. 25. , Who thought it lawful to swear by the Temple, but not by the gold on the Temple: to swear by the Altar, but not by the offering on the Altar, saith Hypocrites, Whether is greater the Gold, or the Temple that sanctifies the gold? the Offering or the Altar that sanctifieth the offering? Wherein he plainly proveth, that either, it was not lawful for them to swear by the Gold, and the offering, or else it was lawful for them to swear by the Temple and the Altar; for if it were lawful to swear by the greater, much more was it lawful to swear by the lesser: And hereby he proved them dissemblers, in making a show of a reverend respect of some of God's ordinances and that the lesser, and not of others. and that the greater. That this is our Saviour's meaning I think none will deny.  
So may I justly rebuke (by this example) the hypocrisy of such, as say it is lawful for Disciples though not in Office, to Preach and convert, but not to baptise: unto whom I may say, Hypocrites, whether it greater the Water and washing, or the Word that sanctifieth it? If it be lawful to meddle with the greater much more is it lawful to meddle with the less: and hereby you do but dissemble, in making a show of more respect of Baptising which is the lesser: than you do of Preaching which is the greater. You must either with Rome & England forbidden all, (not in office) to Preach which is the greater, or else yield to the truth, and confess that one not in Office may baptise which is the less: for Christ hath coupled them together and let none disjoin them. I will now add for conclusion of this, what john Rob. hath himself formerly written, First 
* justific. sc. pa. 430.  thus. If the Church without Officers may Elect, it may also ordain. If it have the power of the one, and that the greater, it hath also for the other which is the less. And again thus 
* His append. to P●rk. ●. pr●●. , Every Church hath right to the Word, Sacraments & prayer within itself which are greater, and therefore to Excommunication which is lesser than they; in which himself affirmeth; that they who may do the greater, may do the less.  
But now for answer to himself and us, he hath only produced, First, a collection from the Scripture. 2. A simile of his own devising: his collection is, He that may do the greater may not do the less. For (saith he) Preaching in the old Testament some might do, yet those persons might not carry the Dung of the Sacrifices out of the Temple, nor the ashes from under the Altar, but quoteth no Scripture: his meaning I take it is this: That although the Prophets might Preach, being not of the Tribe of Léui the Priest, yet none might meddle with the meanest service of the Tabernacle but the Priests and Levites; which being true; what doth this make against what I herein affirm? even nothing; because, 1. The Priests were appointed only to this service: and all others expressly forbidden, but no such thing is in this: for neither is Baptising appointed to the Pastors only; neither are any other Disciples in any measure forbidden it, but the contrary as before hath been proved. 2. If the Priests might meddle with all the services of that old Tabernacle, then may all the Saints (only Women that are in some things forbidden) meddle with all the services of the new Temple & Tabernacle, forasmuch as they are all Priests unto God 
* 1. Pet. 2.5. Reuel. 1.6. . 3. Converting and baptising cannot be called a service of the Temple, but rather a hewing of stones in the mountain, & laying them into the Temple, or adding them to the Temple, the which every Israelite might do 
* Ezra. ●●. etc. , and that was not tied to the Priests only: Even so every believer who is a jew within may not only hue spiritual stones in the world; but may also lay them in the Temple, that being no part of the Pastor's office, which again and again I confidently affirm, there being not the least show for the same in the Testament of jesus Christ, where only the Pastor's Office and service is declared.  
Again, for his simile there is nothing in it for 1. They to whom the King hath given Commission, to declare his gracious pardon to the rebels, to them hath he given power also to baptise them as before. 2. I deny Baptism with water to be the seal of this pardon, john Rob. hath often been willed to prove it a seal: which yet he never hath done, The seal of this pardon is the holy Spirit of Promise 
Ephes. 1.13 & 5.30. 2. Cor. 1.22 , which is, the work of God 
* joh. 6.27. , It is neither in the power of the Pastor, nor any Disciple to set this too: they are but Ministers or instruments, whereby God doth convey it into the hearts of the faithful.  
And thus I have answered every particular, ha●ing that every child of wisdom will judge the Adversary fully confuted, and the truth confirmed.  
The rest of the Principles, there is not much controversy about, especially of the Resurrection of the Dead and Eternal Judgement; and therefore will we here cease at this time, praying that for this our travel, we may gain but this; A serious consideration of what is written: and If any defects be either in Printing or binding, (both which unto us are difficult) we pray the one may be passed over; and th'other may be amended.