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A 
 
 9 Seafonable Difcourle ,^ 
 
 gA Cenfure upon a Dialogue^ 
 
 % OF THE 9 
 
 ANABAPTISTS>8 
 
 INTITVLED, ^ 
 
 4 Defcription of what God hath Tredejlinated concerning £k 
 
 C*ld» h Is tryed and examined, ^ 
 
 <© Wherein thefe feven points are handled & Anfwercd/c/& a S 
 
 I Of ? redefinition N r ^fc 
 
 || 2 0iElMi,m J \<\ Of Freewill W 
 
 *9 3 Of Reprobation C "V Of Ongtnall finne 
 
 <g£ 4 OJ Falling array J (J Of F>apti Zl inglnfants. A 
 
 H) H H N R Y AlNSTVORTH. W 
 
 JJS; Rom. 9. ii. ^ 
 
 tF or the children being not yet tome, neitlxr having done any good »r et/if/, ^a. 
 ftaf tbepurpofe of God according to tleU'um tnight ft and, not of workcs> 2 
 &«f 0/ 6i>w thatcalletb. 
 
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 f LONDON, 
 
 Printed for Benjamin Allen, dwelling in Popes-head- Alley. 
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To the READER. 
 
 Hriflian 'Reader', hcwbett the cominwd infirmity , 
 of this Authors body y wherewith tt pleafed Go I to 
 excrcifc him, might ju(IJyhav€ cxcufid him from 
 taking peri in hind to wrtte y efpeciaUy tnbufthtffcs of 
 th;> nature ', his' defire being, ,ts himflf teftificd tn 
 hts hi f time, to fin/ 11) this lap period of his life with more comfor- 
 ijhU meditations then to follow controiJerfies : yet. did hec labour 
 to^his power, yea and as I may fay, beyond his power, to tnforcthim- 
 felf even in hts decayed health, together with his other neceffary 
 labours, to djfcover the fraud and faljbood of the adverfariet: *-< 
 mongfl others hee judged thefe Anabaptifs not the leap, which oc? 
 caponcdthisinfuing Cenfure • Another neerer inhabitant than 
 the former author, was one M. Paget, that lived in the fame Ci- 
 ty by him, .being a chief e lead r to another Congregation there, who 
 being of a <juarrelfome.d/fpfifitinH, andenviom hearted towards 
 Mr. Ainfworth, . and the truth profe/fedby him, having un]nfi* 
 Ij picked quarrels again f: him : afterward withm his privity 
 while matters were in debating (not imitating Doct. Reynolds 
 to Hart; although hee highly commends him, p. 3 6 7 .) p'Mjhcd a 
 hook igainft him, laying to his charge things which hec knew not y 
 even grofje untruths, and palp die r\epto aches , making diver ft 
 falfe charges upon him, as if htt neither fhamed nor fear id. to bee 
 Satans infirument to blow abroad what foever envy and malice had 
 f craped together, in likelihood expecting no other reward than 
 gratifying the world by the Gofpels dif grace in our fubverfton • 
 yea labouring through his fides to finite the Text it felfe, which 
 ItruftMr. Ainfworth, hath well cleared htmfelfe in that little 
 advertifement publijbedinkis life time with thofe hooks f/Mofes, 
 
 \^i 2 hefdes 
 
To the Reader. 
 
 heftdes a particular anfwer to his book hee had weH begun, and had 
 fimfhed long before his deaths had not his infirmity of body bin- 
 dred. But now time permits not to inftance particulars, but lea- 
 ving jo unneighbourly, yea, fo unchnftian an oppofitetothe Lord 
 for judgment, I wiUadde a word or two touching the occafion of 
 thisTreatife infuing, which was at therequeft offome, {whofi 
 m nds the Jnabaptifts would cumber with their err ours) to /hew his 
 judgement on the f or ef aid book. Now asfome were a/faulted that 
 yet would give no way or entertainment to tkofe err ours, yet other- 
 fome that had flood in the truth a long time, were perverted. The 
 knowledge ofthefe things comming to this reverend and judicious 
 man Mr. Henry Ainfworth, hee foon drew out this anfwer jmd 
 fe*t it by a friend into England to reclaime ( // God f aw it rood) 
 fuch us had erred herein, and gone affray by rafh ard inconftderate 
 \eale beyond knowledge, and through the grace of God to preferve 
 fuch from falling as yet flood: this he fent for the prefent, purpo- 
 fing if the Lor d, continued fome competent health andfirength, to 
 revife andfo to make more perfect this, which then jhortneffe of time 
 inrefpecJoftheAfeffengersgreat haft, could not bee afforded, and 
 foto makeitpubltcke in this Spring -, but the Lord having pr even- 
 tea this hupurpofe, by taking him to him felfe Joe now re ft eth from 
 his labours. Yet finding the matter may through the blefing of 
 Cod, bee profitable to his people, it is thought fit net to keep theft 
 his lajl labours in matters of this nature, infilence, but that it come 
 to the publicke view for the good of them that are ordained to life, 
 ^inifo I wijb thee to farewell in the Lor 4 
 
 
|?^f^f?ff?^?^ff?qpF|^f^^^^^P^ 
 
 Cenfure upon a Dialogue of the 
 
 Anabaptifts,intituled, $A De/cription 
 
 of "tokat God bath predeftinated conar* 
 ritng M/iN, <src. 
 
 , Eing requeued by fome, whofc mindes the Anabaptifts 
 would cumber with their errours, to fhew my judge- 
 ment on their forefaid Book • I have fet down thele few 
 obfervations. 
 
 In the firft part which they intitle of Fn deft mat ion, 
 they commit a double fault ; Firft, they confirm not by 
 holy Writ their own doctrine: for in the third page of their Dialogue, 
 thcydefcribe Gods Predefti nation out of their own head; not one 
 Scripture brought to prove that they fay • neither can they juftifie by 
 Gods- Word that their defcription,wherein lbmethingl are erroneous, 
 fome ambiguous and fophifticall, till they bee cleared. Secondly, they 
 abuleand calumniate the doctrine of thofe whom they call Calvinifts, 
 and would father upon them abfurdities,errours,blaipheraies : taking 
 advantage upon fome harfh phrafes, concluding againftthemworfe 
 things then either they fpake or meant- parting over the explanations 
 to bee fcen in fundry of their workes, which will clearc them of the er- 
 rors that thefe men would inforce upon them. 
 
 The differences which they make fin page 4)between k t he Calvin ifts 
 doftrineand theirs, are fraudulent and injurious. As between-^// 
 things, and all good things: where firft thefe Anabaptifts do differ from 
 the plain Scriptures which tctiific that All things were created by Chrift 
 Col. 1. 1 6. andwthout him was not any things made that was made, 
 i Job. 1 . 2. Secondly, they cannot bee ignorant but that wee hold all 
 
 A 3 things 
 
A Cenptre upon a DUhgue 
 
 thingsthat were made to bee very good, Gen. 1.3 1. Co this difference 
 they forged out of their- jdle heads. 
 
 The fecond and third differences, as that the'Calvinifts fhonld fay^ 
 wkttfdever is done ( nurtbcr of the like ) commetb from Gtd • and th.it 
 God is the priricipjij cauf and aittbour of all things , appointing all things' 
 to the one part and to the other, damnation as falvation, vice as venue. But 
 the Aiubaptilts fay, rebafoever good is done commetb from God, but no 
 eviU things that are done ; and that God is the principal! caitfe and author of 
 all good, andof falvationto all men: buttbedevill is the author of all eviU.'. 
 In thcte differences they fet downe fome errour,- with calumnie and 
 fophhtry. 
 
 Errour it is to hy, God appointed not Damnation as falvatibn : 
 wherein again they proclaim themfelves different from fro ly Scripture* 
 For damnation being a worke of Gods juftice upon the reprobates, (as 
 falvation is a work of his grace towaVd his elect) commeth from God 
 and U by Jhim appointe-d • as-thefe Scriptures plainly teftifie, Mat. -2%. 
 ^\ t Jtidev.^2?tt.2^.cj. RomQ. 22, ^ 
 
 That any of us mould hyfntHr'ther and other like victrcome Jroro 
 God, and are appointed by him,is injurious fophiftication. Wee holg 
 not God to bee the principal! caufe or authour of any cvill as it is fin 5 
 but only of evill as it is condign punimment for fin, according to Ifa. 
 45. 7. Amos 3. 6- Concerning murtber^nd other like aftions, Wee d£ 
 rtlnguifh between theaftion as it is naturall, and as it is morajl. All 
 a&ions as they are meerely natural!, are of God: for in him x»ee live, 
 and move^and have our bcing,A&iy,2%. without him no man can movd 
 his hand to fmite his neighbour. As they are morall,Gods providence 
 concerning them is twofoldrfor as they are vicious and finfully done^ 
 God doth rhemnot, but furTe ret h them (b to bee done: as they have 
 in them refpeftof juftice and punifhment, fo Goddoth, appointeth, 
 commandeth them to bee done : As, the defiling of Davids Concubins, 
 being coniidered in the tinfulnefle of it, proceeded from Abfiloms wic- 
 kedlutt, arid Acbitophels wicked counfell, 2 Sam. 16.21,22. thus God 
 did it not, but furferki it to be done. But confidering it as a punifh- 
 ment or chaltifement for Davids Cm, the Scripture telleth us,thatGod 
 ioo^Vavids wives and gave them to Abfolom, arid God did this thing, 
 2 Sam. 12.11,12. ' 
 
 The murdering of the Ifraelites by the Aflyrians, of the Jewes by the 
 Babylonians , was a very firafulIacKon done by thefe Heathens ; and 
 thus God fuffered them to doe it:Ent as it was a juft punifhment for his 
 peoples iniquity, God fast thofc heathens againft the bypocrzficall nati- 
 
 on* 
 
; -if Gods Predejtinttfon. 3 ... 
 
 osj Jfa. id. 5, 6. God catifed the Jewcs to fall by the Sword, hee made 
 Jerufalem defolate, hee himfelfe fought againft them with an out- 
 ftretched hand he delivered them into the hand,of Nebuchadnezzar ; he 
 prepared deftroyersagainftthem, he gave them intothe hands of thofe 
 that foHght their life: the Babylonians were his Servants, whom 
 hee ftnt and tooke and brought againft the Land ; though thofe Hea- 
 thens for their iniquitie in doing this , were afterward punifhed , Jtr, 
 19. 7,8. & 21.5.7. & 22.7.25. &25.P. 1 a. Other examples many are 
 in the Scriptures, how theft aftions which men did moft linfully, God 
 did the fame aftions by thofe evill men , moft juftly : either for 
 Judgement upon Reprobates, or for chaftifement and mercy unto his 
 chofen. 
 
 They inveigh againft us , as teaching thai God decreed that Adamould p a ^ e * 
 not butjinne ; that God commanded him net to finne , and j it decreed thai bet * 
 fhould net finne, 
 
 Anfwtr. Theyproceedin'wronginginus. Wee teach not that God 
 decreed fin fhould be done, otherwife then by fuffering it to bee done. 
 He never decreed either to doe fin, or to command it to bee done, or to 
 approve it being done. Neither did any decree of God force Adam to 
 finne; he might bave avoided finning if he had would : but hee would 
 not continue in obedience, he finnedwillingly. 
 
 - Further, they feignc m to fay, that though God by his revealedrviU com* Page 5. 
 manded Adam not to Jin, yet in his fecrtt wiS he decreed bee fixmld finne. 
 
 Anfo. God neither openly nor fecretly decreeth or willeth finne, as 
 finne : for hee is not a God that hath pleafure in wickedncfTe , Pfolmt 
 •54. They keepe their wont therefore in calumniating us. Alfo they errc 
 in refuting the diftinftion betweeneGods revealed and feeret wifl,wher- 
 fcy wee onderftand not two wills in God, but one and the fame will 5 
 -partly revealed , partly concealed from us , and feeret according to 
 Veuti 25.19. By his revealed will or commandements God would 
 •have Abraham to kill his Sonne, Gen. 12. by his feeret will ( not then 
 revealed to Abraham, but afterward) he would not have him killed. 
 
 Theygoeon and would prove, that God did neither decree, nor lay Taper,, 
 stny necefity one Adam to tranfgrefe. But they labour in the wind, and 
 would provethat which wee confefleyyet in their proofe lurketh error, 
 for they arhYme, that God kft not Adam Knfurnijhed with any thing that 
 might jupport him in that eft ate in which hee created him. For this they bring 
 no word of God,but broach their own fancies. Adam was unfurnifhed 
 of Gods gracious helpe to fupport him when hee was tempted : for 
 Want of it, hee willingly yielded unto Satan: by it, hee might and 
 
 would 
 
m A Cenfure upon a Dialogue 
 
 would have refifted all tentations ; even as the eleft Angels having this 
 grace, are fupported Co as they (hall never tall. Adam indeed was (b 
 rurnifhed of God , that no power or fraud of Satan could have van- 
 quilhed him 3 unlelfe hee himlclfe would voluntarily yecld : which hee 
 did, -and therefore had noexcufe for hisiinne. ButGod(if he had 
 plea fed) could have fo confirmed his will in good , could lb have fup- 
 ported him with grace in tentation, that his wilt thonld not at all have 
 declined to evill. This God did not,becau(efo itpleafed him ; and 
 he was not bound to give Adam more grace, then that, which hee had 
 bellowed on him/*- which was fo' great, that no power of Devils could 
 have prevailed, if the man had not willingly fallen. 
 P dgt I o, They proceed to manifelt two things • Firrt, of Adams ftate, viz.that 
 II.. God could not mal^e bimotberwife then hee made bim } that is mutable , able to 
 
 obey his precepts • but not unchangeably good. 
 
 Anfxv. Not to reafon of things too high for as,how God could have 
 made man: Igrantthat men and Angels, and all creatures are chan- 
 geable : and that Adam was able to obey all Gods commandements, if 
 hee had would $ but this proveth not that hee was furnithed with all 
 things that might lupport him in that good eftate : for he had not fpe- 
 ciall grace from God to rtablifh his will in good; which the Lord 
 could have done, and then Adam had not finned : Whereas they adde, 
 God did not decree mid force him tc finne , wee foy the fame, and they fin- 
 fully wrong us to impute fuch blafphemy unto us. 
 
 2. The fecond thingthey would raanifeltis,T^/ many things be done 
 againji the will of God. 
 
 Anfv?. This as it is let downe is fallc ; for it was the will of God to 
 fuller Adam to fall, elle he had not fallen: and God willingly fufFereth 
 all the linncs done under the Sunne • for if hee would not fuffer them, 
 the creatures could not doe ohem • Butunderllandingby Gods will his 
 commandemenr, or his approbation •■ io it is true, that too many 
 things are done againlt Gods will, and this they need not goe about to 
 prove, for none (Ithinke)denyeth it. 
 Tage 1 3. Eut they fcoffe at the dtftin&ion between the action and the finne of 
 the action, and call it meerelj afabulom riddle ; and lay, thefubtilty of the 
 riddle is this fb at finne is nothing : whereupon they presently inferre that 
 malefaBors are punifhedfor nothing. 
 
 Anfw. Had they not a better faculty in deriding then in difputing, 
 they would not have called it a fabulous riddle. I have before proved 
 that all a&ions ofra_*n as they are natural!, all motions inward or out- 
 ward are of God , iyiUt 17. 28. Ag*ine , I have proved that the acti- 
 ons 
 
of Gods Predeflifiddon. 
 
 onsj ofAJfyria and Bjbjlon>wevc juft and holy attions as God did them, 
 'but wicked and linfall-is men performed them ; therefore the action, 
 and the finneofa&ion, arc rightly and needfully diihngui "bed j itring 
 Cods hand isihthe one, but not in the other. That linneis nolub- 
 ftantiall thing, is plaine, feeing all things were made by God, J >hn i . 
 1. but finne hee never made , itlsavitiou quality inie&ing the good 
 things thatGod made,and corrupting their acYions. And thus though 
 finne be not (imply nothing, yet it is no fubltaniiall thing. Their de- 
 finition of iinne , that it it a tbrn^bt , vvord^ or d*.\d contrary to the will %f 
 G>rJ - is no perfect definition , for, there is an hereditary iinne from 
 Adtm, which all have, before they can eUherdoe, or (peak-", or thinkej 
 of which point wj are to treat anpfe Their inference that they w hich 
 hold G A to be th. author of the dtedvbick is finne , huld him tj ' a the *u- 
 thtf ofjUne , .is d-^iycd and betoi c difproved .' we know God was the , 
 author of the deed of feuding Jofepb into Egypt ^ partly to tiy and 
 bumble Jripb, partly to p 4 .ovidefpr Jacobs Family, Pjal. J05.I7.19. 
 Gen. 4S . 78.. yet was hee not author of the iinne committed in fending 
 hi«\- 'th*t wasofthePatcijrkes, moved with env-y, i4fif^7. 9« •• 
 
 They Charge M« K-mx \N\x\ipoide-vpandring } and Urge bla/pbemj , for V i«e It 
 •fcribing to ti:e providence of God, rvbatfoevertbe Ethnick? attributed^ jg. 
 f»rtum-< their reaibn is this, rvlp knoweib < tfot i: that ttnto fortune the $tb- 
 nicies ajcribe allperverfi and pejiiient tvickednejji } 3 
 
 . Auriv. Herein they wander from the truth, and b'afphemc it \ Guds 
 providence extendctli further then to fuch. things as hte himitlfe is au- 
 thor and doer, of s it extendeth to all the molt horrible iinnes in the 
 World, which he willingly furTereth to bee done, and provideth in 
 what manner and mcafiire hce will futfer them to beu-mt, and by his* 
 wi(eclooiC;knoweth to bring good out of the worlj and moll lin-. 
 full deed : could Adam have been tempted to finne, if God ha ! n at g*c 
 ven. Satan leave to tempt? could hee have fallen if God had not left 
 him $0 hjmfelfc ?.■ was not Gods providence in ^&/Wo/*;/ .horrid finne 
 when he defiled his Fathers Wives , (eeing God foretold it, and in the 
 rnaurterof it,, before all Ifrael, and before the Sunne , 2 Sum. 1 2. 1 1, 
 12. Gods providence iuffered Sbimeh finrie when hec cmfed T>So td$ Tils» 
 providence kept Abimlkcb from finning in defiling Strah^ Gen. a<?. 3* 6. 
 To conclude, it is neere unto Atheifme and Epicurifme to deny Gods 
 providence in any the leaft thingor aftion, be it good or eviK 
 
 But thefe meu inferrc worle matter, asking whether any tbingmay bet 
 fiQk*n.more repugnant to tbe nature o/God } &r contrary to bit word, 8cc. tktnJm 
 
 ' * to 
 
6 A Cerfnre nfon a Dialogue 
 
 fay that Gti pnnifh the man with kill torment , for daingthofe things which 
 he bbnfe'fe bad pndtft mated, ordained, decreed, determined, appointed, willed 
 and compelled him to doe , and that » hich a man cannot sboofc , but muft needy 
 dm by the force and compulsion of bk predeflination. 
 
 Anfw. Bold calumniatorsywhich would make the world beleere wee 
 fay fuch things as wc abhorrc to think : in how many books might 
 they havefeen thefe things denyed and refuted? Wee teach that fin ne is 
 futtered of God , nof done by him, nor decreed, willed, commanded, 
 much lene compelled : all that fiane ( whether men or DevilsJ finnc 
 voluntarily, of their owne will , for which they might all in jufticc bee 
 damned- God tempteth no man to evifl, nwch lefle forceth or con> 
 pellcth any to evill, Jam* 1. 13. So (they answer unto, and would refute 
 their own f.&ions. 
 p 1 7 They affi rme that We fay, rvbatfocver God fore feeth be willeth^and it can* 
 3 g wot hut come topaffe: whereto they anfwtr,thatGodforefeetb all things ^good 
 
 and evill, bnthewi Uetb onely good : and though be fort-hpoTvetb all things, yet 
 si things c&m nat topaffe therefore ofneaffity, 
 
 Anftper, They lull dally and deceive by generall and ambiguous 
 termes. If they underftand by Gods will , his permiffive will, or wil- 
 ling fofferance ; fo wee fay all things good or evill come to pane by his 
 will : but if they meaneGods efFe&ive or approving will ,. fo wee hold 
 that he willeth nothing but good. The ftcond wee teach not, that all 
 ffeings therefore come to paflebecaufe God fore-knoweth them : his 
 fore- knowledge impofeth no neeeffity on things : but withall wee 
 teach, skat whatfocTerGod fore-knoweth mall be, that mutt needs t>ee, 
 eifc his knowledge mould not beeertaineand infallible : but they come 
 to pane by other canfes then his bare fore-knowledge. Thefe diftin&r- 
 ens observed , their reaforrs deduced from Scripture are foone taken 
 away. 
 
 T hey plead,that God fore feeth the death ofa-finner , and the caufe thereof, 
 viz. hii wickgdneffe^ but witittb it not ; as Ezek. i8»3». and 33.11. / 
 wiU not the death of a firmer, but that he retttrne and live. Cbrift fort-fste 
 the deflruUion of Jerusalem , yet hee willed it not , for hee rvept , &c. 
 sJHittkrvi^.^j. 
 
 Anfiver. They doe not well to ffiufflfc together, Death,and vriekednes- 
 the caufe of it : wickednefle God vvilfeth perm i (lively, differing itto 
 be done : Efcath he willeth efTe&iveIy,infMing it on obftinate finners* 
 Secondly , they erre in denying abfofntely that God willeth the death 
 •fa finner, eifc how could God judge the world ? To kill for finne i» 
 
 a. 
 
tfGods Predeftitution. 7 
 
 a worke of jallice , is to pardon iinne U a work of mercy; God wilieth 
 his owik jmViceand worke thereof , who but he created! the eviil of 
 punifnm* nt '! El'a. 45.7. Am >s 3. 6. Who but he prepareth death and 
 faeil for tinners? Matthew 25.41. and did heedoe thisagainft his will? 
 The Scripture in plaine words iaith ofElies wicked Sonnes j Theft**** 
 betted mt^c. becaufe the Lord wmld flay them , I Sam. 2. 25. Whereas 
 therefore Ezi^kiiilth , God would not finnersdeathy itcannot bee meant 
 abfolutely or in all refpe&s ( for then it (hould contradict the other 
 Scripture) bi;r conditionally or comparatively : * it iiuners repent he * So ir i* 
 wilieth 1103 their death, or he wilieth not their death io much as their explained 
 repentance. But if the wicked turne not, then (the Prophet faith )£W in £^2i. 
 jvbettetb bisfword, bendetb hu botv, and preparetbfor him the hiftruments of* 1 - 
 death,? (al. 7. 1 1, 13. So Chriii- would noc jerufalems deltrii&ion , if 
 they would have come to him; but becaufe they would not , hec 
 would make itdefolate, as was foretold.IW 9. l6. 27. 
 
 They would prove thatall things come not to pane ofnccelu'ty/kre- Page iS. 
 foreso wit, becaufe of Gods fore-knowledge. 
 
 Anft-v. They labour in vaine to prove that they need not, Gods fore- - 
 knowledge lay eth no ncccflity that tUe thingrault beedone by force or 
 compuliion : Yea Gods will alwayes layeth no fuck necetfity , feeing 
 he wilieth fome things conditionally, which are not cffc&ed anlefle the 
 condition be obfervcd,as ( hc would a tinners Iife,or death not conditio- 
 nally, if he returne to God : he would the deftru&ion of Nwivth ; but 
 conditionally, except they repented. Other things God wilieth ab- 
 folutely, and thole mutt needs come to pane, for none can refill or hin- 
 der his abfolute will, Efa. 46. io, 1 1. Jobi^.i }.Fjat 3 3.10,1 1 . But for- 
 afmush as God certainly fore-knowcth all things that t hall be, whether 
 good or evill, in this refpeft all things come to paueofnecetlity; other- 
 wife God in his fore-knowledge might be deceived ; but as neceflity 
 meaneth violence, force, compuliion ; fo all things are not of neceffi- 
 ty, but many are of the voluntary will of the Creature. Thcrforethefe 
 adverfaries deceive their Pleaders in anfwering texts of Scripture alled- 
 ced : for (bmetimes they father untruths on us, and withall fometimes 
 fpread their errors : As when they fay,Zn tbefe a£tiom,( namely, Sbimm 
 curling of Vavid, and the like) there wereev'ill^namely^ curfing^emie^ride^ 
 deceit I now the controverfie is (iay they) wbt mat the firfl caufe rftbu cm- 
 jing) envie, pride ^deceit. 
 
 Anltv. Th«y would make controverfie where none i« : wee beJeeve 
 thatall iinne is originally from the Creature, and none froaj the Crc» 
 
 B 2 ator. 
 
g A Cenfure uptiU D/Afogve 
 
 Tagety, ator. So when they would conclude from our Dcfti ine, that God 
 fhould be moft to be blamed, for forcing of tttcejjity by his decree ; Satan 
 to tempt , and man to content and aft it ; they (hew themielvcs to bee 
 calumniators : wee doe not hold that ever any creature was., is, or ever 
 (hall be forced ofnecefrty by Gods decree^ to confent unto, or to aft any fin. 
 ' And here let the prudent Reader obferve , howthefemen themlelves 
 can diliinguHh when they are driven to it.for(in Page 2 4,2 5.)they con- 
 felfe God made them that are now Divels, & continueth the life of,and 
 ii bein^ofmen and Devils: alio in fin Page 26.) that thefe Devils and 
 
 men (the instruments that aft wickednefle)are good at they are from God 3 
 yet the aftionsCthey fay jof thofe initruments,tlre fins cannot,be good 
 
 from God. 
 
 The firft is true, that Devils and men were Gods good creatures ; the 
 ftcond, (that God continueth their life and being ) isalfo true, but 
 imperfeft; they fhould have added their moving aKo $. for (o wee are 
 •' ' taught, thut'mbimrvee live, andmove^ and bare our being. Atfs 17.28. 
 
 Why faid they not that God continueth their moving alfo f Was it 
 " becaufe they faw all our aftions are motions, and therefore in ibmerc- 
 fpeft arealfo of God \ But this they baulke for 'advantage to their 
 £rrours. Their third aflertion is partly falfe, and partly fraudulent : 
 Fraud it is to confound actions and fnms , as it they were all one, and 
 admitted to deftinftion (which the Anabaptiitscal; a turning device: ) 
 Falfe itis that the atfions of thofe inftruments cannot bee good from God: 
 fbr whatfoever is from God is good ; and all aftions as they are meer- 
 ly natural*, are from Gcd in whom we live and move. ! Againe,all 
 aftions whichG6d(eitherfortryalljchaiHfi-ment,orpunifrm«it)doth 
 by evill internments , they are morally good in refptft of God: th-ugh 
 as they are mi^done. or finf ully done by devils and n en,thc are moral- 
 ly evill • and thus Gcd doth them not, but ouely fuffereih them to bee 
 dbneamifTe. 
 
 Now for Gods fending the Affy nans again ft lrael y Jfahb 10. 5, 6. his 
 Tage 26. f w d; n g delulions upon Reprobates , 2 Tbef 2. 11 andthelik' 5 they 
 a 7- fay it was not othrwife then by offering • ai 6 1 hey would prove it by the 
 
 devils words to C hrift j Jend m intu.be Swine , Mai It 5 1 2. u hich a- 
 nother Evangeliftfetteth downetl us,, Srjfo us to goe^&r. Mat, 8. \ 1. 
 Hereupon they in far;-, that Gods fending is nothing tutfuffering in 
 this cafe. 
 
 Anfvc. They conclude more then the Scripture tcacheth : for the ugh 
 
 filch fendingbe fujfermg 5 yet it followeth not ,- that fuch fending is 
 
 : c 8 nothing 
 
ofG$ds VredeftinAtion. 
 
 nothing but fuffering : there is more in it then fo For the pntiifliing of 
 Jfracl by Aptrr 9 Ef'a. t o. was an aft of juftice for their finnes : and Co 
 js the fending or delu lion, in 2 Jbef.i. a woikcof fuilice; therefore a 
 good worke. And it God did not doe thele things , but onely fuifercd 
 them; then the good workes of Juftice are done by wicked men and 
 devils 5 and the Devils (hall bee good doers a and God a futferer onely 
 of good to be done. The proof they make (hew of from comparing the 
 Evangelift, fheweth what ft ranger* they are in the booke of God. When 
 fundry Prophets or A po tiles repeatethe lame things, it is ufually with 
 feme change and difference of words : not that different words aree- 
 quivalent, one meaning neither more nor lefle. then another, but of 
 different meaning, and larger extent oftentimes , to teach further mat- 
 ter. That which one EvangeIiitcallethFjjfo/£,A/dr% 2. 19. another 
 •calleth Mourning Jlfattb. 9. 1 5 . ,yet are not thefe two one, though of- 
 ten joyncd together. To drinke with the drunken , Mat. 24. 49. 
 which is explained; To drinke and te bee drunke^ Luke 12.45. 
 two fpeeches are not alwayes the Qmc 5 for a man may drinke with the 
 drunken, and yet not be drunke himfelfe : in 2 Cbron. 5.4. the Levitej 
 tooke up the Arke: 1 K'w^sj.^. it is faid, the Pr/e/htookeupthe 
 Arke^ this expounded! the former j for though all Priefts were Levites, 
 yet all Levites were not Prielts. In 1 Cbron.i 9. 1 p. the Syrians would 
 not helpe the Anmonita : in 2 Sam. 10. 1 9. it is iaAd, they feared to help 
 them ; yet are not thefe words of equall force and extent: forfome 
 may bee unwilling to helpe though they bee not afraid. The Prophet 
 faith, tejtdae greatly O daughter of Sion, Zacb.9.9. the ApoftlealJed- 
 gcth i^FtartnotOdzn >• titer of Sicn, Job. 12. 15. The Prophet faith, 
 .the Gentiles lhall fhk?, Efa.11. 10. the Apoitleexpoundeth it, the 
 Gentiles mall trttji, R m.\ 5.1 2. and many thelike; where to make one 
 of the words no more in force then the other,were to do open violence 
 totheScriptute. 
 
 And that all may fee thatfttdivg is more then faffering,the very fime 
 Hiftory which they a'ledgedoth convince them; tor the fame devils at 
 the fame timedetired Cbrift tha the would netfendtbemaway out of the 
 . Country, Mat. 5. 10. but in L«%8. 31.it is faid , they defired that he 
 would not command them to goe out info thedeepe. If thefe mens rea- 
 . fons be of weigh r ,>«.'/»«£ is™ moy e then fujf I ring: this reafon hath as 
 .much weight,that/tWi»gi s no hfe then rommandwg.Now betwixt com- 
 manding and >j^rzffg-themfelves (TfuppofeJ will confeiTe there is 
 fometimesa great difference. But why doth the one Evangelift fay 
 
 B 3 fend 
 
10 A Cerifnre upon a Dialogue 
 
 fend W} and another//r/fcr w ? Not to con found theft two as e»ne, bvt 
 to teach us cwo things, v irlt,that as it was the Devils fmfull and ma* 
 litiousdeiircto hurt the creatures, and to procure envieagainft Chi irt , 
 in this reipeft he furiered them. Secondly 3 but as it was Chritts juft 
 puniihment on the covetous Gadarcm , and tryall of then) • whether 
 they loved their Swine more then him and his gofpel . in thefe refpe&s 
 Chriit not only (ujfi.red t but Cent the Devils into the twine ; andthe De- 
 vils were his Servants to doe what he would have done. The like is to 
 be minded for Gods lending the Affyrians and Babylonians with /Word 
 to kill, and the devils with delufions to deceive the reprobates , and o- 
 ther the like, \ Kin. 2 2. ?9, ?o. 22,25. 
 
 This j s further manifefted by the example of Chrifts death,towching 
 which ( whutfoever the Scripture faith J thefe men doe deny that God 
 determined , appointed , or decreed, that the wicked fbmld betray or number 
 him , otberwi'e then by ["firing them ; which ii: they fpake in re/pcft of 
 the lin ne onely, wee would grant, but being meant of the a&ions done, 
 it is againrt theexpreffe Scriptures , which fay the jewestook and cru- 
 cified him, being; delivered by the determinate Counfill and for e-ktiovekd^euf 
 (r,W,/4#.2.2 3.andthat both Gentile6and Ifraelites were gathered toge- 
 ther for to do what foever Gods hand 8c his counjklpredefiinattd^ot fort- 
 determined') tobt done, AVts 4.27,28. Now Gods Counfell and Predefti- 
 nation, that a thing Ibould be done, is more then bare permiifion, and 
 his hand being in it," (hcwcth him to bee an Agent in this worke. God 
 out of his love fent and gave his Sunne for us, J"h. 3. 16, 17. it pleated 
 theLordtobruifehim,andputhim togriefe, E/j.53. 10. and Chriit 
 laid downe his life of hirnfelftyio man tooke it from him, John 10. 18. 
 he powrcd out hisfbulc unto death , Eja. 53. 12. he offered up himfelf 
 a (acrihce for our linnes, through the eternall Spirit, Heb. 7. 27. and q. 
 1 4. Thefe and the like (ayings in Scripture , teach us more ofGod in 
 Chri Its death, then a bare fuffering. Gods good hand was in it for our 
 redemption , and not onely the wicked hands of them that finfully 
 crucified him. 
 re 29. Whereas they tell us, Cbrifi might have heme [line without firm* , for 
 G*dm\qbtbavt appoint td fomcto J'scrifireChrift, m h: did Abr tham to jacri- 
 jice lfaac, &c. They fpeake too prefumptuoufly in Gods matters j will 
 they te^ch him another or a better way toeffeft his own purpolcs,then 
 himfelte hath chofen? But what would they inferre upon it? if God 
 had decreed rhat Chrift fhould have beene llaine by Holy Angels 3 they 
 would not theo deny (I fuppoft ) but God ftould bee an agent in his 
 
 Sons 
 
rf'Gods Predcjfinatio*. 1 1 
 
 Sons death. Now that God decreed hee (howld bee Qain bv evill Aa * 
 gels, and hands of wicked men 3 and his Decrees ar.d Connie's mult 
 {land, Pfal. 33-U. his predi&ions mult needs bee fulfilled, A3, 1 . 1 6 4 
 is hee not therefore an agent in Ghrifts death V Shall hee bee retrain- 
 ed from ufingany ot his creatures to dje his good worke, becanfe 
 they through their own corruption and malice doe it (and cannoc 
 but do it J amhTe? Or (hall their mif doing which is in them vo- 
 luntary, and not caufed of God, be imputed to him? Let men fpeak 
 and think of God with more fobriety : and though our dulnelle can- 
 not comprehend how Gods good Wand can bee in the evill aftions of . 
 wicked raenj and hee not partaker of their fioi yet let us not deny 
 that which God plainly teacleth, but rather lay our hand ora 
 our mouth, and confcfTcwee have uttered that wee underftood not, 
 things 100 wonderfull tor us which wee knew not. Job +0.4. and 
 
 The krft reafon which they pretend toaniwer, is Inch as d«azl!cth 
 the adveriaries eyes. The Seripture filth, the Jcwes could not belreit y 
 becaufe bee ( the Lord) bhndtd their ei«s and hardned their heart y that 
 thy fbould not fee, mr muter ft and, and bet converted and healed, Joh. 12. 
 394c. Alfo the Lord faith, 7 will harden Tbaranhs heart ; and bet fall 
 ntt hearken ntoyota 5 that I may lay my band upon £<?ypt, &c. Exod. 7. 3, 
 4. They anfwer, to the firll, that by comparing Eia, 6. 9. Mat. 13.14. ^ a £ e 3 2 * 
 &c m .^#.28.26. &c. Itifmaniftfr, that they rvinkfd with their eyes lift 
 they flwuld jee : for which eaufe God gave ibem up t« that reprobate fenfe. To 
 the latter they anfwer, That Pharaoh bardnidbif {awne) heart ,Exod. P«*gt'd8. 
 £. 3$. and God hardned his heartland ( fo the hearts of the wicked j by gi- 
 ving tbem up to- Satan ( whpworkttb bardnefle of heart agiinftGod} and 
 to their own hearts bardnejft, andlatfks y to vile afeUions y and to reprobate 
 mindtJ,Pfal. 81.11.and Rom. 1.24 26.28. 
 
 Anfw. That the Jews winked and would not fee,that Tharaob hard- 
 ned his own heart and would not let TnWgo, is true. That for thefe 
 caufes God gave them up to their own lulrs,&c. and to Satan,is alfo 
 trne. Thus farrc wee agree, but to the force of our reafon they an- 
 fwer nothing at all. For in thefe workesof blindbigznd hardn'm^ 
 there is more then Gods bare pcrmilUon: they did it,and God ! did it ; 
 they tinfully, but God righteoufly,juftly rewarding their fane. And 
 thus the enemy condemneth himfelfe. For hee that for fin infli&eth 
 puniflrment, doth a good work of juftice, andfuffereth it not onely 
 to bec done : but God for tin blinded the cyes^and hardned the hearts 
 
 of 
 
\i A Cenfnre upon 4 Diabgue 
 
 of the Jews and /Egyptians ; therfore in blinding and bardningjGod 
 was a doer (as a juit Judge ) and not a farferer onely, as while-ere 
 they pleaded. Between the(e two there is great 'difference. The 
 Greekes tooke Scjlhenes and beat him before Gdaoes judgement feat : 
 here Gallia fuffered them onely , caring for none of thole things, 
 AH. 18. 15, 16,17. ^<*«^and Silxvrere beaten and imprisoned by 
 the Magiitrates commandement, AU. 6 22, - 3. here the Magitlrates 
 not onely furfered, but were agents alto in their beating and impri- 
 soning, though they did it by other wicked mens han is. So God 
 . when hec commandeth Satan to go and deceive, or harden wicked 
 linnets, 1 King. 22. tl. When hee giveth tinners up to a reprobate 
 minde, Rom. 1.24. 26. 28. then God deceiveth, God hardneth in jult 
 judgement, and doth not onely furfcrthefe things. Whent e Judge 
 deliverethanevill doer to the Officer, and the GmVer cafts him into 
 prifon, Luk s 12. 58. the judge doth this by the Officer. So God is 
 the Judge, hee delivereth evill doers to Saun tobeeth irdtluder,their 
 tormentor, their gaoler: hee giveth them up to blindne/Te, hard- 
 nefle, reprobate minds •, and theie are works of h:s jirtice, which Sa- i 
 tan and evill men execute molt ftnrully. " Ch'rilV raith,- Ahee "came inta 
 this world for judgement, that they which fee not might fie, and that ihey 
 which fee might bee made blind, Job. 9. 39. Now in what manner G^d 
 blindeth and hardneth (inners, it is not in man to declare, for his 
 judgements are unsearchable, ' and-bis wixyes pajb finding' wt, Rom. 11, ^,. 
 But they that for his judgements wouM make God' the authour of 
 fin, errcon theonehand: and they that atcribe unto him herein but; 
 a bare permilfion, errcon the other hand. • GodlinelTe wiil teach lis- 
 tobeleeveandreftin that which the Scriptures teach : though it pane * 
 our reach and capacity how God in his wiidome doth thefe things.. • 
 Hitherto ofPredefiination* 
 
 2 Ofeiettion. 
 
 THEY proceed to fpeakeof EleeYion 5 where after they have fet 
 down (as they think good themfelves ) what oar opinion is,they 
 propound their own docVine, viz. That Chrijl came to cure all men of 
 their finnes, but with a bitter medicine, th.it is, that wee muft deny our 
 fehes, talyup hi* croffe, andfo'.hwhim. Somary as refufetojake this me- 
 dicine, cannot he cured; but fitch at receive it are cured. Againe, That they' 
 '• are 
 
of GodstkUidH. Ij'i 
 
 are ekUed wl)0 do put on Cbrifiywd that our e \Uion dependeth upon this conditi- Tage 3 6. 
 on y tceording to the Scriptures ,tbt Lordchoofetb tebimfelfa righteous manj&tbey Rom. 9.2 f« 
 that were not G)ds people JJjjI be his people^&c.iftheyfeekjighteotifHes by faith } & x< *' 
 thefe are the eletl according ta the ele&ion of Grace. Eleffion (tlxyfay) is not Rom.li.j, 
 of particular ferjons, but of quality : all per Jons are Gods generation; and 
 tbofe perfons in whom hie jindcth faith and obedience oj hU metre mercy 9 tbofe Arts 17.18, 
 perfonsbee ekttetb to falvation, for the quality bee findttb in them j which bee 19. 
 bimjelft bath wrought by bis word and Jpirit , which they might have rejifted, 
 but did not, but fubmitted to the rigbteoujnejfc of G§d; and phis is Qods pur- R m.8. t» 
 pifi ef eltU-ion before the World was , and theft are they whom God hgew or ac- 
 knowledged before. And for Gods decree they feigne it to be» thus , I p S n e <« I# " 
 tvillcaufe all Nations to be taught (by Chrijl) and fo many of them {being all 
 called) at doe not behave themfelves as thy ought , I will cattfe to bee punijhed t 
 and the rep: I willb.'cjje and make happy. This is the doctrine of Wind Ode- 
 got the guide; and ignorant Ereunctes the Searcher anfwercth, I doe 
 
 tb'.nhi **fi ta ^ ave ^ een ' 
 
 Anfwer. Very ignoranrly and erroneoufly have they propounded 
 their opinion, with forac truth mixing much error, that the blind may 
 lead the blind into the ditch. It is true, that fuch men as they defcribe 
 areGods elect: it is alfo true, that God hath wrought thclegood 
 things in them by his Word and Spirit. Butfalfcit is,thac our electi- 
 on dependeth upon this condition ; FdlCe^tbat election is not of particular per- 
 fons, but of quality. Falte it is (and thwarting their former fpeech)that 
 God eleBeih tbofe perfons in whom be findttb faith and obedience : for before 
 election no fuch perfons are to bee found among all theSons of Adam, 
 Falfe it is, and an abufing of the Scripture,to fay, that Ged choofetb to 
 himflfe a righteous man. Falfcit is to fay, (in this matter of electi- 
 on jthat all perfons are Gods generation. Briefly, the whole tcnour of their 
 description of Gods election is perverfeand erroneous. 
 
 For fit ft, no Scripture telleth them that oureleetion to life, depen- 
 deth on this condition , of our Faith and obedience. Faith and obedi- 
 ence are the effect ( not the caufc ) of our election, and are conditions 
 following election, not going before it ; as it is written,** many at were 
 ordained to eternall life beleeved , A&s 13. 48. teaching that Gods ordai- 
 ning to life (that is his election ) went before their bclceving 5 but the/e 
 men invert the order of God, and would teach, that fo many as be- 
 leeved (before-hand)were ordained to life. 
 
 Secondly, the Apoftle teachcth us.that whom God fore-tyen> 9 he* al- 
 fo did predeflinate to bee conformed to the Image of bis Sonne , Romans 8, 
 
 C 2f t fo 
 
14 A Cettfure upon a Dialogue 
 
 2 p. fo that our conformity to the image of Chrift, our faith , obedi- 
 ence, bearing of his Crofle 3 &c. is that wherennto ( not (hat where- 
 fore) God predeftinated or choft us. Thisismoft apparent by the 
 words following, whom bee did predefiinate, them bee alfo called, andrvbom 
 be called, tbem be alfejuftjfird) and wbombc'iHjlified) tbembte alfo glorified^ 
 Rem. 8.30. So then, glorifying commeth after juftifying 5 juftifying 
 aftercalling; calling after predeftinating or choofing unto life: and 
 theft graces are not before predeftination, or caufes of it, as thefe adver- 
 saries would perfwade. 
 
 Thirdly, it is wriiten a that God batb chofen us in Chriji', before the foun- 
 dation of the worlds that rvefiinnldbe boly } and be predift mated us unto tbe a- 
 doption of children by Jefus Cbrift, Epbef 14,5. fo that our ho]ineffe,and 
 our adoption are things that we are chofen unto, and do follow elefti- 
 onjbut are not the things going before, and which wee are chofen for, 
 becauftGod findeth them in us. 
 
 Fourthly, Paul teacheth us, that God juftifeth tbe ungodly that bekeve 
 in him,Kow.4..5.nowthofe whomhejui\inetb,hedid chooftand pre- 
 deftinate before, Rom. 8. 30. therefore he chofe the ungodly, the un- 
 righteous ; that they may be made godly , righteous and holy, through 
 his grace. But theft men fay, God cboofeth arigbuous man 9 whereas the 
 Scripture faith , There is none that doetbgood, no not one, there is none that 
 wider ji an detb, none that fee^eth afterGody Rtm. 3. TO, 1 1. fb that if God 
 flbould chooft the righteous onely, none at all mould bee chofen. They 
 fay, it is according to tbe Scripture, but they fhew no Scripture that accor- 
 deth to their faying. If they intend, Tfal. 4. <. the Lord hath fet apart 
 {or feparated") him that is godly for himfelfe 5 (for I know not elfe what 
 Scripture dfe they fhould meane ) they are deceived and would deceive; 
 for P^zVfpeaketh not there of his eleftion to life, butof his beingfet 
 apart to the glory of the Kingdom of Ilrael, which his enemies would 
 have turned to ignominy : neither ufeth hee the word of eleBion, but of 
 fating apart (or feparating after a marveikw fori) which word is uftd for 
 Gods adminiftration towards his people, after they are elefted and 
 called, asappeareth in Exod. 33. 16. & n. n, yea,anditis applyed to 
 bruteJbeafts , which are not partakers of the ele&ion that wee treat of, 
 Exodus 9. 4. 
 
 Fifthly, Mofes teacheth Ilrael , that God gave them not inheritance 
 in the Earthly Canaan (much leflein the Kingdome of Chrift) for their 
 rigbuoufneffe or ufrightneffe of their hearts fDeut. c;. 4, 5, 6. heetelleth them, 
 Becauje God loved their fathers^ iherefere be chafe their feed after them, Veut. 
 
of Gods Eleftitn, iy 
 
 4.37. Butthefemen would perfwade, that becaufe men deny them- 
 felves , take up the croflTe and follow Chri(f, ( that is , becaufe they 
 are righteous and holy) therefore God choofeth them to inhe- 
 rit Heaven. 
 
 SixrhlyjBecaufe all nrn are by naturejOrcreationjtheofT-fpringjOr 
 generation of Gjd } Attj 1 7.28. thele men would conclude, thateletti- 
 qh to eternall life, is not of 'particular perfons ^ but of quality:** if our firft 
 naturall birth, and our fecondfupernaturall birth were all one : or, 
 becaufe all perfons are of God by creation, therefore no perfons for 
 all perfons) are of God by regeneration, and by election. But it is 
 palpable error to confound things lb different. 
 
 They proceed in their error, and (ay , All men to whom the GofpellU -p a . 2> 
 preached, were eUtted to falvation in Chrijl ; not a&ually^for tbey could not 
 bee aUuuUy ebofen before tbey bid attually any bein^but in tbe eternall pttr- 
 pofe of God upon the conditim afore-fpoken. 
 
 Anfter t Their firft affertion is againft truth, againft reafon. It 
 isnoctruethatallto whom the Go fpel is preached , were elected to 
 falvation in Chrilt, no Scripture faith fo : weeare taught the con- 
 trary by Act j 1 3.. 46, 48. where the Gofpel was preached to many, 
 but all that heard it were not elefted to falvation 5 for as many as 
 were ordained ( that is, elected ) to eternall life bcleeved 5 but-all be- 
 leeved not; therefore all were not ordained (or elefted) to life. A- 
 gainlt reafon it is to f«y,all are elected ; for ele&iun implirth a lea- 
 ving or refill ng oflbme; where all are taken, no choice is made. 
 Their lecond faying is , all were elettedmt aUually ; becaufe they had 
 no being; but in Gods eternall purpofe , the action is in God, 
 not in man ; and his purpofes or decrees are his aftions ; and 
 if before the foundation of the world, Godclefted us in Chrilt, as 
 the Apottle tcacheth , Epbef 1. 4. then were wee actually chofen be- 
 fore we had naturall being, though Gods choice had noteffettin us 
 till we had being: But whereas they adde, upon tbe condition afort* 
 fpoketh it is an error before refuted. 
 
 Objeft. But ofibeeleCi Paul Jaitb, Tee were without Cbrijl, without God 
 in the World , Ephef. i. 1. fotbey wire not then really and particularly 
 eh&ed. 
 
 Anfw. How foever they change their tearmes , their reafon isnot 
 good. Thev were not without God or Chrilt in refpeft ot Gods e«* 
 ie&ion, which lie did before the world was made , Ephef, Ij 4. but in 
 
 C 1 refpeft 
 
1 6 A Censure upn a DUlegut 
 
 refpoft of their finfull eftate and unbeliefe , before they were called a 
 they were without God. 
 
 2,Objeft. But the Apofik faith, Afteryee bektved 3 yeewere fc a led with 
 the hcly Jpirit ofpromife, & c. Ephef 1.13,14. 
 
 Anfw. What of this > Could they not beehttedof the Father be- 
 fore they were fealed by the holy Ghoft 1 Gods eleftion was before 
 all time, Ephef ms 1. 4. their calling and fealing by the Spiritj 
 was in time • bat they would confound eleftion and fealing igno- 
 rantly. 
 
 3. Object. Kflw.9.25. 1 Pe/.2.io. I will call them my people which are 
 not my people , &c. If we were aUually , redly and particularly chojin before 
 the creation, then were we alfo Gods people , andctuldnot at any time be faid 
 not to be his people. 
 
 Anfw. Here againe they confound Gods election with his calling, 
 which is the manifestation of his eleftion by the efFeft. Gods pre- 
 deftination is before his calling, Rom. 8.30. So though they were 
 not his people by calling, they were his by eleftion. It is evident by 
 y£c7/i8. 10. that many in Corinth were Gods people before they 
 were called or converted: Jeremie was knowne, (anftified and 
 ordained to bee a Prophet, before hee was formed or borne, 
 Jeremiah 1.5. and can wee thiake hee was not then alfo cholen 
 to life> 
 rage 43 . They fay, The Aperies meaning is, that wee are firjl particularly chofen 
 when wee receive or put on Cb*if ; for Godonely choo'eth where hee findeth 
 faith and obedience to the Gofpell; and reyUeth where thefe are wanting. 
 Herein they wrong the Apoftles, who neither fpake nor meant, as 
 thefe men fpeakc. It is mewed before from AUs 1 3. 48. that eleftion 
 goeth before faith 5 fo thefe men erre that putit after; they pervert 
 the order fetdowne in Raw. 8 30. whiles they make men to bee firft 
 called, juftified, glorified ; and then prcdeftinated unto life: They 
 negleft fauls doftrine, that God choft us before the world was, that 
 we mould be holy : and teach new doftrine of Antichrifts devifing, 
 that God chofe us becaufe we were holy* But to follow them in thcic 
 doftrine; God choofeth none ( they fay ) but where hee fin- 
 deth faith. Where doth God find this , feeing he hath (hut up all in 
 unbeliefe? £0*0.11.32. Faithisnotof ourfelves, it is thegiftof 
 God, Ephef. 2 . 8. fo then he findeth notfaith in his eleft , but giveth 
 them faith ; and if they fay fome will not beleeve,and them God re- 
 
 jeftcch ; 
 
ofGidstEleftitft. \j 
 
 je&eth ; Tome will belecve, and them God elefteth • I dunaund 
 whence have any this will to belecve ? If they anfwer,of themielvcs 
 and their owne power ; the Apoitle tclleth us the contrary 5 It is 
 God that workftb in us both to rviU y indto dn\nfh;s aood pkafure, Phil. 2. 
 13. Now God giveth not all men this will to beleeve and obey : for 
 fome cannot beleeve, 1 Job. XL 39. fome are reprobate concerning faith 
 and every good rvorki)i Tim.^.%. Tit. 1.16. IfGod would give all men 
 a like grace, he could make all men willing to beleeve and obey ; but 
 this he doth not, for in fume he giveth a new heart and a new fpirit, 
 and takes away the ftony heart out of the Sell 1 , E?;^ 36. 26, in other 
 fome hehardeneth the heart, that they cannot be!eeve,nor turne un- 
 to him, John 1 2.30,40. The myttery of his Gofpd God hidetb from 
 fome, and reveaktb to other fome : even fo, for Co i t fecmed good in 
 his CightyMattb.i 1.25,26. Hee hath mercy on whom he will , and 
 whom he will he hardeneth,R<w/.o. 1 8. 
 
 By this which hath been faid, all that love the truth may fee , that 
 allmentowhomtheGofpel is preached, are not elected to falva- 
 tion in Chrift, as thefe corrupters of the Gofpel teach : neither 
 can all men beleeve, or obey, becaufe God gives them not fuch 
 grace. Some refufe indeed willingly, and they perilh jufi'y: fome 
 ( who naturally are as bad as others, and have hearts of ftone,not 
 ofherti^are changed, new hearts are given them, faith and holi- 
 nefle arc wrought in them, and fo they are brought unto falvati- 
 on whereunto they wereelefted. Why God changeth the hearc 
 of fome, and not of other fome, when he could jf he pleafed 
 changeall: isnot a queftion to be difputed of , Rom.y. 19,20. Let 
 it fumce us that God oweth us nothing , except death for our 
 linnes. His grace is his owne, he may give it where he will, and 
 none have caufe to complaine : IfGod have given grace to any of 
 11s, let us praife him for his mercy: when we fee others left with- 
 out grace,let us reverence him for his unfearchable judgements. 
 
 The reft of their difcourfe about ele&ion, though there be ma- 
 ny abufes they offer to the Scriptures, which might juitly be taxed, 
 yet becaufe they none of them doc prove thefe mens univerfall ele&i- 
 on, not difprove our faith, I think needlefie to reply unto. 
 
 C 3 J. V 
 
1 3 \yi Cenfure upon a Dialogue 
 
 3. Of Reprobation. 
 
 Pane f8, HP Ogether with Election, they tt»eat of Repiobation, badly as 
 
 JL before 5 Our Doctrine they pretend to be thus , They fay , God 
 
 hjtb reprobated 'ome, and the great eft number , and that before they were 
 
 borne) andhad dwt cvill 5 fir whom there vpm never mimes of falvation, 
 
 becaufe Gid would b ive ihnnperift), for that r»M bit good pleasure. 
 
 Anfiv. We hold not(as they would beare the world in hand)that 
 G>>d would hav2 men to perifhjbecaufe it is his good pleaiure,but be- 
 caufe of their (ins hedelkoyeth them,his jiifticefb requiring.Neither 
 do we hold that God ever decreed to punifh his reafonable creature, 
 without refpect of the (inne thereof deferving punifhment. Yet was 
 their punifhment decreed before they were borne, or had done evill. 
 For God fbrefeeing their wickedneCej appointed them to wrath be- 
 fore they acted it, though he inPncteth not punifhment till they be 
 iinners. And this the Scripture teacheth, as in Jude,verfi^. there 
 are.certaine men crept in, who were before of old ordaimd to this con- 
 demnation. I ft hey were ordained to it before of old, then was it before 
 they were borne. The fame is confirmed by sxom$ 11,12^3. which 
 Scripture they feeke to pervert by a Jongfome and erroneous expofiti- 
 on. Our Doctrine being thus by them m Unreported ; they labour 
 to refute their owne forgeries, notour aflertions: So that they are 
 unworthy of any reply- 
 
 4. Of faUingaway. 
 
 Tageyi. ""Y" He next errour which they would maintaine, is, That aman 
 1 may fall from bis Eh U ion, Or, that godly min which are in the true 
 and favin^ grace of God, may fall away, and may lofe their heavenly inhe- 
 ritance wbicb they have right unto. This Popifh heretic they have not 
 confirmed by any one Scripture, though they pervert many Scrip- 
 tures for a (hew to delude the (imple. 
 
 The faith which we profeffe, is this : that the Elect, however 
 Fa & e 75- trough Satans tentations, and their owne infirmities they are fub- 
 jeft to fall from God and perift 3 yet they are kept by the power of 
 
 God, 
 
Of F Ailing amy. 19 
 
 God, through faith unto falvation , 1 Pit. t. *J. though they 
 through their weakneflerinne and fall, yet the Lord putt, th under 
 his hand, Tfal. 37. 24. and the feed of God rcmaineth in them, and 
 they cannot Gnne (unto death) becaufe they are borne of God, 
 1 John 3. 9. Though of themfelves they are too ready to depart 
 from God, yet he will not turne away from them to doe them good, 
 butputteth his fearc in their hearts, that they (hall not depart 
 from him, Jerem.$2. 40. fo Chrifts fheepe fhall never perifh , neither 
 fhall any plucke them cut of his hand, but he giveth unto them 
 eternalllife/ John 10. 28. and the Eleft cannot poliibly be feduced 
 from Chrift, Mat. 24 . 24. 
 
 They plead tor their ei rour by feven reafons. 
 
 The firlt is certains Scriptures, as Hebr. 12. 15. Looke left any man 
 fai'e o/( or 'fall from ) the grace oj God. 
 
 Anjw. This proveth not that God will fufTer his Eleft to fall 
 utterly from faving grace : but warneth them to take heed of them- 
 felves in refpeft of their owne frailty, and Satans fubtilty. Though 
 Gods chttion <md foundation flandetb fure, 2Tim.2.i9. yet we mull 
 make an end of our falvation with fare and trembling $ and muft adde ver- 
 tue untofaitb, ana give diligence to make our Calling and Elc&ion furt 
 which if we doe we pall never fall ,2 Pet.i^jio. 
 
 Salt may lofe bit favour , Matth. 5 . 
 
 Anfw. It may, if men be fealbned but with common grace : fuch 
 as God giveth to many reprobates, H^.6.4,5,6. but faving grace be- 
 ftowed on the Eleft, is a gift and calling without repent <*w<:e,rloman. 
 U.29. 
 
 Some that haveefcaped the pollutions of the world, &c. may re- 
 turne with the Sow to wallow in the m)re 3 2 Pet.20.22. 
 
 Anfw, Too many indeed doe fo, but they are Swine , not fheepe 
 of Chrirt : they feemed to be warned by the knowledge of the Lord 
 which they had, but their fwinifh nature was never changed. The 
 Apoftle in that Chapter fpeaketh of hypocrites and reprobates, 
 which walk after tbejlefi in the lujl ofuncleanncffcjf. 1 o. wbicb arc of na- 
 t itr all brute foafts, made to betaken and dejiroxed; v. i2, wbicb are wels 
 without water, v. 1 7. Co th ey never had faving grace. 
 
 Tbofe that Cbriji hath bought may be damned, z Pet. 2. I . 
 
 Anfw. Thofe are fuch as before I fpake of, which were bought 
 of Chriit by his offer of grace,and their feigned acceptance of it : but 
 
 had 
 
ao A Cenfure upon * Diahgtte 
 
 had they beene indeed bought from the earth, they would have fol- 
 lowed the Lambe, and fhould have beene without fault before the 
 Throne ofGod 3 Rez;. 1 4. 3^4,5. Had they been juftined by his blood, 
 and reconciled to God by his death ; much more /hould they be (a- 
 vedby his life, £0m.5. 9,10. Had they beene of Ghri Its flicepe, for 
 whom helaiddovvne his life, he would have given them eternall 
 life, John 10. 27,28. And here note how thefe men would make 
 Chriibfufferingvaine; for many whom fas they thinke) Chrilt 
 dyed for, fhall die thcmfelves forever. Where is now the juftice of 
 God, that puniflieth the wicked themfelves, and yet puniflied 
 Chriit for them without caufe, without fruit? Such doctrine the 
 ApolUe doth abhorre, Gal.2.21. 
 
 Some may tread underfoot the blood ofCbriJl wherewith they were fan- 
 Bifed^&c.Heb. 1 0.2 9. 
 
 Anfw. Such were never" fan&ified otherwise then fwine that were 
 Warned, whofe filthy nature was never indeed changed otherwise 
 then by counterfeyfance and hypocrzfie. 
 
 They that have faith and goodconfeience i may put it away 9 and make 
 Jbipwracke of it-, and fame may leave their firfi faith and be damned^ 
 I Tim. 1 19. and 5.12. 
 
 Anfw. Faith is not alwayes in deed,that which it feemeth to be : 
 There is a temporary faith, which falleth away in time of tentation, 
 1^8.13. a vaine dead faith, Jam.2. and there is a living faith,the 
 faith of Gods Elefr, Tit. 1. 1. this faith never faileth atterly, 
 for it is the feed of God,by which we are regenerate, and it remai- 
 neth in us, keeping us from finne, 1 Job.^9. 
 
 Some written in the Bool{e of life may be put out, JLxod. 32.32,33. Tfal. 
 69. 25.2 8. Kev. 3.5. 
 
 Anfw. Many things are fpoken of God, not properly, but figu- 
 ratively, and after the manner of men. So God is no way changeable^ 
 Mal.^.6. Jam. 1.T7. Neither doth he repent , 1 Sam. 15« 29. yet it is 
 (aid it repented him that he had made man , &c. Gen. 6. 6. becaule in 
 destroying the world, he did as men when they repent. So God is 
 faid to blot out of his Booke thole wicked which for a time itemed 
 to themfelves and to others to be written in his Booke, but after by 
 Gods rooting them out are manifefted never to have been written 
 there, for then they (hould have continued there, becaufe the gifts and 
 calling of God arc without repent ance^ Rom. 11.29. His foundation §an- 
 
 detb 
 
of Falling Aw&y, ~i 
 
 detbfure', having th'ufeale, The Lord knoreetbtbem tbat arc hit, 2 Tim. 
 2.19. But to the wicked he will profede, I never kgeivyf)u 3 M*t.j.2$ t 
 The talent m iy be taken from him tbat ufetb it mt rveU^Mat^. 
 
 Anftv. All that have talents, that is, gracious gifts, have not true 
 Caving grace to faanftifie thole gifts, neither are they all Gods Eleft. 
 This therefore is noproofeofthequeltion in hand. 
 
 The S dint j at Pvome tbat were justified by faith, and bad a cejfe unto 
 grace, Rom.^.i^. let if they continued not in the bounty of God they 
 fijould be cut ojf^&c. Rom. 11.22. 
 
 Anfv. Th is and the examples following are like to the ferine r, 
 andteachGods Eleft to have care to continue in grace, without 
 which there is no falvation. They teach alfo that hypocrites fal- 
 ling from God (hall pcrifh. But none truely juflified and partakers of 
 Hiving grace, fhall perifh, for God glorifieth them, Rom. 5. 9. and 
 8. jo. and he putteth his feare in their hearts , that they (hall not 
 depart from him, Jerem. ii. 40. and if they depart not they pcrifh 
 not, but are kept by the power of God through faith unto talvation, 
 I Pet. 1.5. 
 
 2. Their fecond rea(bn is, If the £leU cannot fall out of Gods favour, Taffe^o. 
 then did not all fall in Adam, and then fame were never dead infinnes^ and 
 
 fo ntednot Chrift s redemption,&c, 
 
 Anfw. An ignorant cavill; for the Apoftle teachcth, that God 
 hath chofen ms in Chrift before the foundation of the world , Epbef 
 1. 4. Thele men fpeake of our ftate before Chrift. 
 
 Againe, Adam and all in him fell from grace, fuch as they had of 
 God in creation ; but not from Chriftian gnce, from grace of Elc- 
 ftion and Redemption, whereof they had no need before their fall, 
 neither had they any promifeofittill they were dead in finne,6e*» 
 3. It is this faving grace in Chrift from which the EJeft can Tiever 
 utterly fall, and not any other grace by creation from which all 
 men and fome Angels have fallen. 
 
 3. Ifthe E/t# cannot faU from their election, then have not all jinned } 
 and beene deprived of the glory of God, and flout up in unheleefe,&c. 
 
 Anfwer. The lame fophiftry is in this reafon that was in the for- 
 mer , changing the ftate of the queftion , which is onely ofthem 
 that in Chrift were chofen before the world was, and arc by him re- 
 deemed, juftified, fan&ified, and (hall have eternall life, Job. 1 o.a8, 
 whereas thefe deceivers fpeake of men without Chrift, and before 
 they are by him redeemed. 
 
 D 4. 7bt 
 
22 A Cenfttre upn a Dialogue 
 
 4. TheTphefans were EhU before the foundation of the world ; Ephff. 
 i. let having forfaken their frjl love, if they repented not God would re- 
 movethe C andkfi ick$,&c .Rev.2. 
 
 Anfw. Thisisanfweredin the anfwers to the Scriptures which 
 they brought in their firft reafon. It is true the Eleft without rc- 
 pentance,faith and perfeverance cannot 6c faved. But all Gods Eleft 
 have from him the grace to repent,beleeve and continue in well do- 
 ing , as before is proved, Co they cannot perifh. But hypocrites 
 which were among the Saints onely, but never of them, they can- 
 not continue with the Saints, and fo cannot bee faved, i John 
 
 2.19. 
 
 5. If a man in Gods favour, andchofen, cannot faU out of it : then need 
 he not, though he commit incefi, adultery, murder, &e. feare falling into 
 damnation. 
 
 Anfw. Herein they a bufe Gcds comfortable promises, as if men 
 fhould continue in finne that grace may abound. Farre be it. AH 
 men ought to feare falling into finne, and the Eleft feare continual* 
 ly,knowing their owne frailty. Our fpirituallfecurity is notcarnall 
 fecurity: our faith is in God, notinourftlves; by his power we 
 are kept, not by our owne. Ke faith to his people, The mountaines 
 Jh all depart, and the hils be removed, but my kjndnejfe jhaU not depart from 
 thee, neither JhaB the covenant of 'my peace be removed,Efai.^ 4. 10. But if 
 by feare,theymeane feare without faith, that is, defpaire: wee be- 
 leeve that the Ele&,though they fall into fecli finnes, oNght not to 
 defpaire or diftruft Gods mercy :as the examples of David, Tettr^&e. 
 which they alledge, doe evidently confirme, Tfah 51. Lukg 22. 
 31,32. 
 
 6- If no man TlkZl, can fall from his eleUion by committing of any of theft 
 finnes, then to what end is repentance taught 1 his in vaine, if they neither 
 be, nor can be in condemnation^&c. 
 
 Anfw. They that teach fuch doftrine,their religion is vaine. We 
 beleeve as the Eleft cannot perifh, fb neither can they continue ^n 
 finne: He that is borne of God (faith the Apoltle) committeth not 
 finne, 1 John 3. 9. All thattruely beleeve that they are eleft, doe 
 alfo beleeve and know, that by repentance, faith and abiding in 
 Chrift, they muft come to the end of their elecYion , the fajvation 
 of their foules : this is the way and meanes unto life , and without 
 this they cannot fee God. 
 
 7. To what end are men admonijhed or nxhorted not te receive the grace 
 
 4 
 
of F ailing away. 2 3 
 
 tfGidinvaine, jCor.6.1. Not to fall from their (iedfaflnejfe, 2 Pet. 5. 
 17, &c. if they cannot fall into tbem? doth t\x Lord uft words in 
 vaine ? 
 
 Anftv. No, but thefe mens words are vaine. For God as he hath 
 ordained men to life, hath alio ordained his La wes, exhortations, 
 threatnings,&c. as meanes to bring them into life. He dcaleth not 
 with men as with, itones, to carry them into heaven by violence, but 
 giveth them repentance, faith, love, zeale, care and other graces ; he 
 perfwadeth , moveth , draweth them to come willingly, and to 
 continuecarefully, and fo at Lift faveth them. 
 
 hi the next place, thefe fallers from grace,(eeke to wreit the Scrip- 
 tures which refute their herefie. Unto Chrifts words in Mat. 24, 
 24. If it were pojjibleihey floould deceive the very EL3: They aniwer, 
 that the E/e# ( namely, thofe that receive and obey the truth of Je- 
 ius Chriir, and abide in him to the death ) cannot periflj. ? J g, e *4- 
 
 Anftv. Great is the truth that forceth theadverfaries toyeeld } 
 this is that which we maintaine ; and Chrifts words ( If it rvert po(- 
 fiblc ) prove it undeniably ; and fheweth it to be unpoiTible that the 
 Elcft (hould be deceived to lofe Chrift. 
 
 Obj<&. Our controvcrfie k whether thofe that he Ele£f } may fill out of it : 
 and not rvlxther th ft that abide in it can per ip. 
 
 Anfiv. Here they would unlay that which before they faid well. 
 Andthecontrovcriie they make is rneere cavilling. For if it be un- 
 poifible that the Ele&lhould be feduced from Chrift, then it is un- 
 poflible that they (hould perifh; and consequently it is unpofliblc 
 that they (hould fall from their Ele&ion. 
 
 Againe,ifit be polfible that they (hould fall from their Ele&ion, 
 then is it poflible they Ibould perifli , and poflible that they mould 
 be feduced from Ch rift: and fo our Saviours words will not (land* 
 How greatly are thefe Deceivers fallen themselves, that feeketo per- 
 vert the plaine words of Chrill? 
 
 GbjeEt. At 'any fall from their ekBionjurt by beingdeceived , but willingly 
 forfak^ the truth, againjl, or after their enligbtning, Heb. 6. \.&c. and iO. 
 29,^. 
 
 Anfrver. Firft ,this is nothing to Chrifts words in Matu 14-24. 
 Secondly, the Scriptures which they cite', fay not ( nor doth any 
 Scripture fay ) that the Elcft may fall from their efefti on, either by 
 deceit , or willingly. Thirdly, as God keepeth all his Eleftfrom 
 being deceived from' Chrift : fo hee keepeth them from willing 
 
 D 2 forfa- 
 
2^. ACtnfureupn aDiahgue 
 
 forfaking of Chrift : forbeputwb his fare in their hearty that they frail 
 not depart from b'm> Jenm.32 40. He ftablifteth them in Chrift, and 
 anointeth them,and lealeth them, and giveth the earned of the Spi- 
 rit in their hearts, \ Cor, 1. 1 2.22. 
 ?aee%A.. Another fine proofe of the falvation of Gods Ele£t,isin John 
 * *' 10.3,4,5,8. 14,15. 27,28,29. This Scripture the adverfary 
 would pervert with this glofle. That fo long as they continue Chrijis 
 fheepe they heare his voyce, and follow him 9 jo long they are fitre^ and haze 
 Jaft'ty in Gods accept ance &c. But if they doe ezillj and will vet heare his 
 voyce> then be will repent of the good that he promijed^ Jer. lS.iO^&c. 
 
 Anfw. Firft,thatby (heepe are meant Gods Elett whom he will 
 lave, is plaineby the parable of the (heepeand goats.Mattb.25 ,33.&c. 
 Secondly, in John 10. Chrift ufeth no fuch words , So long as they 
 continue^ jo long as they heare his voyce^&c. But he plainly telleth us that 
 the {heepe doe heare his voycej t>&je%: that they follow him, ^.4. 
 that they will not follow a rtranger, neither know they his voyce, 
 v. 5. that the (heepe did not hear ftrangers,^. 8. yea, all Chriftsfheep 
 fhall heare his voyce, r. 1 6, 17. and he giveth them eternall life, and 
 they (l)all never perifh, neither fhall any pluck them out of his hand, 
 or his Fathers v. a8, 2 9. How unfufferably now doe theie men wreft 
 Chrifts heavenly words ! Thirdly, the exception which they put, 
 If they dee evill in his fght^and will not heare his Toyce 3 then he wiU repent of 
 ibegoody&c. This exception is unpoflible to be found in Chrifts 
 flieepe: for though through infirmity they fall 9 yet he caftcth them 
 notoff, for the Lord upholdeth them with his hand, Pfal. 37. 24 
 though they ftray he feeketh them up., Tfal. 1 1 9; 176. He brings a- 
 gainethait which was driven away, binds up that which was bro- 
 ken, ftrengthens that which was ficke,&c. Ezck.. 34. 16. He circum- 
 cifeth their hearts to love the Lord, with all their heart, and with all 
 their foule.that they may live, Veut.%0,6. Suchasbeleevenot, and 
 heare not his voyce, arc not fheepe, but goats or fwine; as Chrift 
 faid to the Jewts^ Ye beleeve not, becaufe ye are not of my frcepe, 
 JobniQ.26. And how is itpoffible that the flieepe fbould perifti, 
 feeing God is greater then all, in whofc hand they are? Joh* 10.28, 
 29. If Satan aflaile them, the God of peace will tread him under their 
 Feet, Rom. 16. 2Q^if the world, they overcome it by their faith , for 
 greater is he that is in them, then hee that is in the world , 1 lob. 4. 
 4. and 5. 4. if their owne corruptions rebell in them, God not on- 
 Jy pardoneth, but alfo fubdueth their iniquities , Mic. 7. 1 8 3 1 9. as 
 
 he 
 
ef 'Falling away. 2f 
 
 he carried them from the wombe, Co he hath premised to tarry tfun> 
 even unto old age, and hoary haires, E/i; ~6 a. 4, he (an&ifieth them 
 wholly, and preferveth their whole fpirir,and fouleand body blame* 
 lefleunto thecommingofChriit, 1 lbef.\, 23; If neither Satan, nor 
 the world, nor the tied) can draw them from Chrijl^no thing; can draw 
 them away • but they are kept by the power of God through faith 
 unto falvation, 1 Pet. 1-5. 
 
 Unto Job. 13.1. where it is laid, Chrifl loved bis *rs* unto the end • ^. a & °7» 
 they firftlay, that the meaning is unto the aid i his lifc t 
 
 Anfw. This is a frivolous limitation » did Chrilt love his owne 
 no longer then while he lived with them in this world? Who taught 
 thefe miferable men thus to limit and lefTen the love of Chrift r H:e " 
 himfelf teacheth otherwife to his people ? 7 have lazed thee with an r* 
 verlafting love J here fore with loving lundnejjc have I drawn^&c. Jer. 21.;. 
 
 Rut it fecmeth their confciencc checked them when they wrote 
 fuchdoftrincj therefore after they fay , that ice lozeth this for ever, 
 but thclqueftion is not of Chrift s love unto bit 3 but of their 'we unto him. 
 
 Anfwt This is no anfwer to Job. 13.1. which fpeaketh «f Chrifts 
 love, not of theirs : Secondly, it is unpolTib'c that Chi iltfhould love Tim 2. |2. 
 any for ever, if they alfo love not him ; for fuch as hate and forfake 
 him,them alfo he will hate and forfake. and fo cannot love them for 
 ever : Thirdly, it is before proved from Jer.3 1.3. that thofc whom 
 hee embraceth with everlalting love , hee alfo drawcth with loving 
 ki ndneflTe : and being dra wne, they run after him^ Song. 1 4 thofe whom 
 he lovetb jirft, thy love bim, I John 4. 1 9. bee circumduct h their beam to 
 lovebim, Veut. 30, 6. bee futteth bis ft arc into their heart , not to depart 
 fnmibim^Jer. 32 4O. and nothing can fepar ate tbem from the love of Chri(t 
 Rom. 8. 35. 
 
 Unto Rom. 1 1. 29. where the Apoftle faith , the gifts and calling ofp a v e So, 
 God are without repentance : they anfwer with thei r common excepti- * 
 on, that if the Jewes abide not ftill in unbeliefe, they pall be graffed 
 in againc : of jbvs the gifts and calling of God are without repentance. 
 
 Anfwer. They (till labour to overthrow one part of the truth by 
 alledging another: The Apoftle ashefaith, that if the jewes abide 
 not in nnbtliefe they (hall bee graffed in, for God is able, THomw. 
 23. fo hee further faith , that blindnefle in part is happened to Ifrael 
 untill thefulneflTeof theGentiles bee come in, and fo all Ifrael (hall 
 beefaved; as it is written , There (ball come cut of S ion the deliverer, 
 and Jballturne away ungodlinefc from Jacob, &c. verf. 25, 26. and fur- 
 
 I>3 ther 
 
2 $ \ji Cen$urt npn a Dialogue 
 
 ther tclleth us, that as touching the election , they are beloved for 
 the Fathers : whereof the reafon is this, for the gifts and callings of 
 God are without repentance, v. 28,29. Therefore as the firft istrue, 
 that God is able to graffe them in, ib the fecond is alfo true, that he 
 is willing , and they fhall bee grafted in : as there is a condition on 
 their parts, if they abide not in unbcliefe , ib there is an abfolute 
 promife On Gods part, that they (hall not abide in it ; becaufe Chriit 
 the Deliverer will turtle away ungodlineffe from them 3 that is , hee 
 will takeaway their unbeliefe and hardneiTe, he will takeaway their 
 6 lines, verf. 26, 27. which is a phine evidence that hee loveth them, 
 and repenteth not of his former love and promife. And as hedealeth 
 with the eleft jewes, fo doth he with all the eleft Gentiles : there- 
 fore fhall all Gods eleft in time be converted , and their fiwnes forgi- 
 ven them : and fo undoubtedly faved by him whofe gifts and calling 
 are without repentance. 
 
 In 1 Job. 2.15? it is Aid , They went out from w^but they were not of 
 U4 . for if they bad bttm of w , they would no doubt have continued with 
 ufjozc. This place fheweth that hypocrites and reprobates which 
 abide not , were never of Chrifts Church , though crept for a time 
 amongft them. It teachcth alio, that all who are of the Saints, of 
 Chriit Sheepe and Eiefifc, doe abide and fall not away to perdition. 
 Fage 90. To this they make anfwer, firit by an open {lander, that wepould 
 
 affirme tbat God bath predejiinated form to Salvation^ and fame to damnation 
 without a condition : this we affirme not, but they falily charge us, as I 
 have formerly munifefted. 
 
 Againe, they fay wee affirme , that thceleft making never fo great 
 fhew of wickcdnetie,and walking in the wayes of Belial,are itill ele& 5 
 and can by no meanes fall out of their eleftion, &c. But herein they 
 keeps their wont 5 had they dealt honeitly,they mould have (hewed 
 who and where wee thus affirme. Wee hold that the ele& after their 
 calling arecarefu!! to avoid all finne, as it is written ; Wee kpow that 
 wbofrever i? borne of God finnetb not , but bee tbat is begotten of Gnd kpepetb 
 birijHff, andtbit wicked one tmchith himnot^ 1 Job. 5. iS. And though 
 the deft fall through infirmity, into many grievous (innes, yet they 
 abide n-otarwayes in them j but are renewed by repentance and faith 
 inChriftj and whiles they are fallen,they are not catt off, Pfalm.^j. 
 neither doth God repent of his elefting of them , nor utterly depri- 
 ved them of -grace and his good Spirit, Pfal, 51. L«^. 22. 31, 32. 
 £3^34. 16. 
 
 Thirdly, 
 
Of Falling away . 2 J 
 
 Thirdly , they tell us of difference between perfons as they are P^ge 91. 
 Gods generation ( or creatures ) and qualities goodorevill. But 
 this(howfoever they boaltofthe excellency otitj is to no purpofe, 
 for all men being corrupted withevill qualities, Horn. 2, & 5. how is 
 ic chat any are changed into good, but by the power and graceof 
 God which is efTettuall in all hisekft? the relidue abide in their 
 finnes, becatife God changeth not; nor reneweth their hearts, and 
 fuch he never elefted unto life , but ordained them of old unto con- 
 demnation, Jude ver. 4. 
 
 La(tly 9 they anflver wich abfurdSophiftry.faying,that thefe words, Page 92. 
 1 John 2. 19. they went out from z*r, is meant ot lying Spirits , the An- 
 tichrifts in thole perfons who once had the fpirit of truth in them : 
 and the Apoftlefaith, they were never of uf ; for ver. 21. no lye isof 
 the truth ; for example, (fay they J the fpirit of Hjtmanu, together 
 with hisperfbn, was in fpirituall fellowlbip with Pj»/,fo long as hce 
 retained faith and a good conscience, but having put away the fpirit 
 of truth, and received a lying fpirit j he went out from them in that 
 his fpirit, fororbecaufe it *># never of tbem i &c. Will any fay that 
 the Pope himfelfe is Antichrift in refpeft of hisperfon? or rather in 
 regard of his fpirit or fpirituall power he hath. Therefore all that 
 this place proveth , is, that lying fpiritsor Antichsifts in mens per- 
 fons, went ©ut from the truth , and were never of the truth ; and 
 therefore ferveth nothing to prove that the elcft can never fall away. 
 
 Anfrv. Was ever plaine Scripture more violently wrcfted by any 
 Hercticke? The Apoftle faith of the many Antichrifts, tbey went out 
 fromtK, bnt they were mt of w^ Job. 2. 18,19. This thefe men will 
 not have to be meant of their perfons , but of their fpirits in their 
 perfons. And what underhand they by their fpirits V their lyes, 
 theirerrors, their fpirituall power, fuch as the Pope hath ; thatis, 
 (as before they diftinguifhed ) their wicked qualities , not their per- 
 fons 5 for God (they fayj loveth all perfon*, they being his genera- 
 tion, ABs 17. 27. 
 
 Firitjitisanerrorto fay , Godhatethnot the perfons of wicked 
 men, but the evill qualities in them onely ; for though he hateth no 
 creature in refpeft of their ireation, which was good 5 yet the Crea- 
 ture being degenerate and fallen from God, hce hateth their wicked- 
 nefle,and them alfo for it ; as the Scripture plainely witneffctb, PfaL 
 5.4,5,6. &11.5. 
 
 Secondly, it is erroneous to fay, that by Sprits , tbe Aptfile meanab 
 
 not. 
 
28 A Ctnfure upon 4 Dialogue 
 
 not perfons but qualities, ijokn 4. 1. for himfelfe (heweth his meaning, 
 ivhenhce faith , beaaufe many falfe Trophets are gone out into the World. 
 So by Spirits to bee tryed, he meaneth Prophets, which came with 
 fpii ituall gifts : and it is frequent in Scripture to call Subjects or per- 
 fons » by the name of adjuncts or qualities in them : as, I am againfi 
 thti pride, Jer. 50. 31. that is, thou mofi proud; and pride, Jballftum- 
 ble and fall, verfe 32. that is,the proud perton ; the poverty of the Land, 
 2 Kings 24. 14 that is,the poorelt people. Deceit (or Sloth) rojietb not 
 that which hetooke inhuming, Prov. 14. 27. that is, the deceitfull manj 
 and many the like. 
 
 Thirdly, it is from the deepnefie of Familifme, to (ay, that 
 Antichrip art not per/on j , but evill qualities in men j fo Chrift may bee 
 holden no perfon , but a godly quality in us : the Apoftle fpeaketh 
 of the Perfon, for hee faith not the lye, but the Ijen be that denyeth that 
 Jejm is the Cbrift, be is Antichrif, I John J. a 2. 
 
 Fourthly, ic is an abfurd expolition of 1 Job. 2. 1 9, to put quali- 
 ties for perfons. Hee there fpeakes of Antichrifts , They went out from 
 us • thefe men will have it,evill or Antichriltian qualities went out 
 from us. But what fenfe then will they make of the laft branch of 
 the verfe, that they might bee made manifeji, that they were not all of w h 
 Will they fay, fome Ancichriftian qualities were of the Apoftles, 
 though not all \ The meaning is evident , that in the Church arc 
 perfons fome good , fome bad , fomeeleft, fome reprobate: but 
 whiles they abide and walke together in the Church, it is not mani- 
 feft who are of the Church, who are not 5 but when the wicked and 
 reprobates depart from the truth and Church,then it is manifeft thai 
 fuch Apolrates, though for a time in the Church, yet were never 
 of it. So it is a fure proofe, that Gods eleft are both in and 
 of the Church of Ghrift , and (hall never fall away utterly 
 from it. 
 
 5 Of Freewill. 
 
 TR I S point thefe Adverferies handle confufedly and maliciouf. 
 ly. Con&ifedly , becaafe they (hew not what they meane by 
 Freewill, or freedome of will: whether free from compulfion , or 
 free from bondage of finne. Malicioufly, for that they feignc the 
 re 94. Calvinip to hold , that the wicked are not onely left by Gods fuffering^but 
 compelled to fnne by power )&c» compiled by the power , fom, and com* 
 
 fnlfiott 
 
. of Freewill. 29 
 
 pulfion of Gods predi'ftinatioHj to commit allthofe nicked crimes ', for which 
 they are puniflnd by the Magifirate , or tormtnted in hell, &C. and then 
 much more doth it ingoodnss, at violent ly workjiH : fo that the godly can mi- 
 tber chufe nor refuje goodncffe. 
 
 Anfw. If thefe adverfaries have common honefty , let them (hew 
 put of the writings of the Calvinifls fas they call them) thefe aflerti- 
 ons which they impute unto them. Till they doe this, let them 
 hive their name and fame among lyers and workers of infcjuity. As 
 for us, weeabhorre thefe do&rines of compulfion to finne by force 
 and power ofGods PredelU nation, 8cc. As for will in man,wc know 
 iuo be a natural! faculty, ftill remaining, though corrupted by fin, 
 as all other like faculties in us. Wee acknowledge it (till to bee free 
 fromcompuliionorconftraint, for fo will mould be no will : But 
 Wee confetlc with griefe that in refpeft of bondage to finne (under 
 which all men were (old, Rom. 7. 14.) it may rather be called Bond- 
 will, then Freewill; for it is not free to refufc fin, until it be renewed J»h. §. $4. 
 by Chrift;and Co farre as it is regenerate by him, it is againe(as other **• 
 powers and faculties in the Saints) freed by grace, and willeth things 
 that are good. 
 
 Againe, they produce ( to their owae condemnation ) out of Ba- Paaegs. 
 ftingiuf , and the difputeinGe*«/a, thefe words; Manby evill wot 
 fp ulcd, not of his will, hut of the foundnejfe of hit will ; therefore that which 
 in nature wa< gwd, in quality became evill: and Bernard teaeheth , there 
 if in m allpiwer to will, but to will well, rve had need to profit better : to will 
 evill roe arc able already, by reafonof our fall -^ the which if they would fiand 
 unto ( (aith this ad verfaryj / would require no more. 
 
 Anfw. This wee will Ibnd unto, and thereby doe evince Od^os to 
 bee a blind guide, and vainedifputer , that with lyes and calumnies 
 (hould difgrace his oppotites. Wee grant evill Freewill for Freewill 
 to evillj is remaining in all natural! men : wee beleeve that Freewill 
 to good, is from grace and regeneration, and that all the Saints have 
 it in rare, as they have knowledge, faith, and other vermes here 
 in part: which (nail bee perfefted in the life to come. And if no 
 more be required, his fruitlefle difpute is at an end 5 and it is worth- 
 Ielle labour to anfwer words of winde. 
 
 6 Of Original! jirme. 
 
 TH E Anahaptijij hold ( more erroneoutly then the very Papifts) C° nf ettl6. 
 that Originall finne is an idle terme , and that there is no fuch ConciI * 
 
 £ thing 
 
30 A Cttifurt nf<m a Dialogue 
 
 thing as men intend by the word. In this their Dialogue 
 Tag: II3. they fet the ftate of the Qucftion thus • Of the Original! efiate of ma%- 
 kind. Wherein they fpeake doubtfully and deceitfully. For mans 
 originalleftate is properly that defcribed in Gemfis. 1. which was 
 by creation very good. But (mcethefallof ,/&/<swj,our originalleftate 
 is through that falljbecome linfull and miferable : and is fo acknow- 
 ledged by David, Tfal. 51.5. by John, Job. 14. 4. by Taul,Rom. 5.12. 
 &c. Efbef.7.^. andbyChrilthimfelfe, Job. •$.?>, 56. 
 
 Notwithftandingthefe adverHuiesarm-me, That no infant whatfo- 
 ever, is in ibe ejiate of consent?? at i a? 1 of bell with the wicked , Which they 
 thinke to prove thus. Without Jimie there is no condemnation , Rom.<\ 
 23. Ezek. 18. 4,2 3. Without iranfgrefjion of the haw ^ there is no finne, 
 1 John 3.4. Pvom. 5.13. Therefore if Infants' have tranfgrejjed no Law, 
 there h no condemnation t§ them. 
 
 Anfw. The conclusion ( which implyeth that infants are not 
 tranfgrefibrsofGods Law ) is denyed. The Apoftle teacheth ui, 
 That by one manfinne cntrcdinto the world , and death by fimie : and fo 
 dtatbpajjtd upon all men, for that all have finned : and, by onemans dif- 
 obedience , many were m ide fnners , Rom. 5- 1 3, i 9 Note alfo how 
 thefe men thwart themfelvcs : before, when they pleaded for fal- 
 • or ling from grace, one of their nsafons was, If the Elc3 cannot faU out 
 ° »f Gods favour, then did not aU fall in Adam, and then fome were never 
 
 dead in jlnnes and trtjj>jjfes,and Jo need not Cbrifls redemption , &c. 
 Now they plead, that no infants are fmmrs\ which \i it be fo, then 
 many (-as all that dye infants ) never fell in Adam 9 nor needed 
 Chrifts redemption. Andfofiich (hall either not come into heaven, 
 or (hall come thither ether wayes then by Chrift; contrary to Jf'-n- 
 14, 6. AU. 4.12. 
 
 But the(e enemies cfifpute ( again** the Apoftles Doctrine) thus. 
 
 Tamil Infants bad no lif nor being at th%t time, (when the Law was given fo 
 
 Kom.7.1. Adjtm )and tbe Law is given to them that know it, and haih dominion over 
 
 a man as long as be livetb. Therefore Infants having no being y andfo m> knon - 
 
 ledge, ntrr beinf, then living, that law had no dominion over them. 
 
 *Anfw. Firlt, this is no moreagainft Infants then old men : forno 
 man had life or bting at that time otherwise then infants had. So 
 Adams fall was for himfelfe- alone, and no man fell with him-; 
 for no man then had life or bting but he. AncV.hHS thefe lying fpi- 
 r/c? fcare not to refiitthe Apoftle , vi ho &Jth 3 Tbrntfh <hz ffinfe 
 
CorfaU^ufone, mtny are dead^Kom. 1- 15. By the offence of on* } (judge~ 
 tnsnt came Jttpon all men to condemnation, v. I 8. By one mans difobedience, 
 many were made Jinners^v.ip, In Adam all dyed , r Cor. 15.22. This 
 Apoftolick Do&rine is as contrary to the Anabaptift?, as light is to 
 darkneffe. 
 
 2. They hereby weaken (if they could) the Apoftjes Argu- 
 ment in Hebr.y.p, 10. by Levies paying tithes to Me khift decern 
 Abraham : for a man might cavil! , that Levi had no life no* bein^ 
 at that time. Butftfflf faith, he was in the loynes of his father 
 Abraham, when Mecbifedeck^rwct him. So fay I, We all were in the 
 loyncs of our father Adim when lie tranfgrefled. Ifthen Levi paid 
 tithss when Abraham di«I, we all brake Gods Law when Adam did. 
 
 3. They Hereby weaken ( as they can) the Apoftlcs proofs of 
 our redemption by Chrift : for he faith, that Adam is the figure of 
 Chritt that was to come : And if through the ojfatce of me, many be dead: 
 mu:hmore the gift by grace, by one- man Jefus Chrift hath abounded unto 
 many', and, as by one mms difbedience mviy be made jlnncrs , fo by the 
 obedience of 'one jlia-U many be made righteous, Rom.^. 14, T^, 19. Now 
 take away the firl>, namely the tranfgrellion of all men in Adam ; and 
 it overthroweth the latter, to wit, the righteoufnefle and falvation 
 of the world by Chrift. 
 
 4. They abnfethe Apoftles words, in Kom.j. 1. whence they 
 
 would prove, that the Law ( given to y^ra J was given to them 
 
 (onely ) that knew it ; namcly,ro Adam and his wife , nottotheir 
 
 children which knew it not: whereas the Apottle fpeaking to the 
 
 Romans, fpakc to them that knew the Law ■ the more to convince them: 
 
 hedenyeth not that God gave his Law to Adam and his poilerity in 
 
 his loyns • Th*e Lord calletb thofi things which be not as though they were. 
 
 Rom. 4. 17. He fpaketoCyr»f,and gave him promifes, before Cyrtu 
 
 knew him, or was borne into this world, Efa, 45. 1,5, hepromi(ed 
 
 the land to Abraham and to his fed after him, when as yet he had no 
 
 child, AUs 7. 5. Hi made a Covenant with Ifrael , not with them 
 
 onely that ttood there that day, but with them alfo that were not 
 
 there that day with them, Dent. 2 9. 14^1 5. And if he did thus imply 
 
 the children with the parents in other covenants and promifes : how 
 
 much more did he the like to Adams feed : feeing Adam Is ipoken of- 
 
 n-ot as a particular man, but a generall • fo that hi-s unrighteotifncfle 
 
 was not his owne onely, but his childrens alfo; even asCbrifts 
 
 E 2 rightc- 
 
2 A "Ctnfurtuf»n a nUUgue 
 
 righteoufnefie ( whom Adam figured ) was not his owne onely , but 
 is communicated with all his children , who therefore is the fecend 
 Adam caufing life, as the firft Adam caufed death, Row y. i Cor. 15. 
 6. Like vanity is in his next words, fy fants bad then nole'ma , 7,0 
 lifti therefore the have had then no dominion over them ; For fo they might 
 elude Fauls argument of Levies paying tithes,Hf£r.7. p, 10. fayinf, 
 Levied then no being, no life, therefore he could pay no tithes 
 in Abrahams day cs. But as the Apoltle faith he was in the Joynes of 
 Abraham, and fo he paid tithes- likewise we were in the loynes of 
 Adam t and fo we finned. Againe, inRom.j.i. the Apof Uc fpeaketh 
 of a man during life, who when he is dead, his wife is free from his 
 Law 9 v»2. If they will apply this to all finne and finners, then they 
 thinke when a wicked man dyeth, the Law of Uod hath no domi- 
 nion over him any more ; andfothereis nopuniftimentby the law 
 of God to beinflifted on finners after this life. But doe thefe vaine 
 men thinke by fuch fophiftry to efcape the damnation of Hell } Doe 
 they not know that after death commeth judgement,and that by the 
 Law? Hebr. 9*17. Rom. 23. 2,16. 
 
 Again!! the ApoftlesDo&rine in Rom J*. they alleadge,T&<z/ we were 
 
 in Adam , not to bring any foule to beti for breach of 'that command , Thou 
 
 fialt not eate : for the Lord faith, All foule j are mine, birth the the Joule of 
 
 the father , and the foule of the fmne : that foule that finneth it Jhall die. 
 
 Thefonnefkall not bearc the iniquity of the father ,&c. 
 
 Anjrv. Firft,the Prophet fpeaketh not in JEzek- 1 8. 4. &c. of Adam, 
 but of the later Fathers of the Jewes which finned 5 ^.2.but Paulfpea- 
 keth of Adam, who was not onely a particular perfon fas all other 
 fathers in this cafe are ) but an univerfall man, the root of all man- 
 kind and figure of Chrift,tf o/w.i. 1 4.&C. Againe,the Prctphet fpeaketh 
 ©ffuchfonnesasarejult,anddonotfuchlikefinnes as their fathers 
 
 which are efchewed, the other fpeaking of originall finne, which 
 we now cannot avoid ^ fpeake not of one and the fame finne of efta?e 5 
 and therefore doe not one expound another. Thirdly, the Prophet 
 exempteth the good children which efchew their fathers finnes/rom 
 death, Eire^. 18. 9,17. The Apoftlcinwrappeth usallthc fonnesof 
 Adamin his finne and in his death 9 Rww.5.i 2,14,1 7. Fourthly, the 
 
 Prophet 
 
of Origin til finne. 33 
 
 Prophet fpeaketh generally ofthe many finnes which the Fathers 
 did, and the Tonnes did not, £"^^.18. 6,7,8,18. The A poflle fpea- 
 keth of that one finne or offence, by which we all (beingin Adams 
 loyns ) are guilty ,#om.$. 16. But in this they both agree, the Prophet 
 faith, 7befoHletbatJinmib :) itfl?jUdje i 'Ezel{ i l$.4, the Apoftle faith. 
 That all bzvefinmdyto wit, in Adams Joynes ) tbertfure dtatb pajjetb 
 tiponalI i Ri>m. e ),i2. Hereby all wie men may fee , how impertinent 
 a proofe the Anabapttfs bring from Ezel\. 18. that isfdams finne 
 brings not any fouletoHell. For Adams finne bringing finne and 
 death upon all, and Hell being the death which is eternal!, it is 
 brought by his finne upon all his poftenty ; except through Je- 
 fusChrift our Lord, they have eternall life, which is the gift God, 
 Rom, 6.23. 
 
 Further 3 theyanfwer, ( and defire it may be well obferved^) that 
 mankind was onely in Adam^ in their bodily fubftance; he is the 
 fathcrof our bodies in refpeft of matter, but our forme and foules 
 camefromGod, heisfheFather cfour fpirits, Heb.l2.p t EccleJ. 12. 
 7. and 8.8. that earthly matter was in /W*/w,ofwhich our bodies 
 aremadc,&c. thu^and nootherivifewere we in Adam. 
 
 Anfrv. We obferve it well, and obferve their errour alio. It is un- 
 true that thus ( to wit, in refpeftof our bodies onely ) we are in 
 Adam^ and not in efpeft of our foules , no Scripture teacheth this, 
 but their owne fanfie. For though our foules were not in allrefpefts 
 in Adam } as our bodies were, to wir ? materially : yet in fomcrefpeft 
 ( to wit, formally ) we were in Adam both body and foule; which 
 I thusmanife^. Adam begat Sefb in his owne image, Gen.'y. Abra- 
 ham begat Ifcal^&c. Atat.l. So body begetteth not body : but man 
 begetteth man, andmanconfifteth of body and fbule, which are 
 the parts thatconltitutea man. So man ( thatisthe whole, not part 
 ofam^nondy) is faid to be borne of a woman, Job 14. 1. Yea, the 
 fixty fixe foules ( whereby figuratively is meant perfons , confifting 
 of bocjies and foules) are faid to come out of Jacobs thigh'or loynes) 
 Ge/s.^o. 26. and Liviin thcloynes of Abraham h faid to pay tithe?, 
 Hebr.y. 9, 10. Now the body without the fpirit is dead, and there- 
 fore cannot pay tithes, nordoeany a&ion. And in the place and 
 cafe in hand, in Adam all finned, all dyed, judgement came on all 
 men to condemnation, Kom.< i .\i i 18. Eut the body without the 
 foule (irmeth not, neither dkth, nor fhall be condemned. Therefore 
 
 E 3 it; 
 
*■*• 34 '^£ Cettfwe uft&a Didbgae' 
 
 it i3' apparent, that the Scripture fpeaketh of men in Adm, other- 
 wife then in refpeft of their bodies onely : fo that thefe fpeciall mens, 
 obftrvacion is nothing worth. 
 ™ 1 1< Againe they plead, as God gave no Law to Adam, before hce gave 
 * '* himafouleofreafanandunderltanding: no more doth he give to, 
 anyofy4i*tf*/poftcrity,any Law, till he give them foule3 of raforj 
 anJ understanding, Vs in Di#M 1.2. Ifpeakenot to your children 
 which have neither knowne nor feene,8cc. 
 
 Anfw. Firft,the words of Adaja to I(rael y to whom he propoun- 
 ded the Law,are not to bs compared wich Gods Law given to Adam 
 for the Ifiaelitej were fpoken to-perfonally , Aim generally, as-ao, 
 univerfall mm, the root of all mankind,as before is proved. Second- 
 ly, the covenant of Ms/is Law did alfo after a fort psrtaine to their 
 children which then were not, IW.29.1 4,15". though it was actu- 
 ally taught them onely which were prefent,, t>mt. 1 1 . Thisdly , tfee 
 (in which 7Wtrea.tethof,irid death for fin, was in the world before 
 Mfes law, which thefe men fpeak of, &<?/«. 5.12,1 3,14. F©urthly,Ict 
 all they Jay be given them, yet it helps them not • for I have before 
 proved, that we were all in Adam as living men, not as dead corpfes, 
 and fo had foules of rsafon and underlhnding in him originally, 
 even as we had bodies, eyes,eares,8cc. in him originally, though af- 
 ter a different manner as before is noted. 
 
 Further they fay,God never purpofed to execute on Adam for that 
 
 tran%re(fion condemnation to hell ; in that he purpofed to fend 
 
 Chrilt b:twixt,in whom^^wbeleeving mould be faved.If Adam for 
 
 his own (in was not condemned to hell without remedy, mail any of 
 
 his pofterity be (c nt to hell without remedy, and th it for his fin 3 &c. 
 
 A'tfw. 1. Ths question in the firlt place is changed; which is, 
 
 whether Ahm'k all his polarity in him,filiing from Go d,defcrvcd 
 
 not hell for their finne. This they deny not,neither cm difprove. 
 
 2. As God ptrpofed nottodam:ie>4^i«f«rhisfinne; ib neither 
 purpofed he to damns N)*'? for his drunkenneue, L >t for his inceft, 
 D ivld for his adultery and murd::r,Sc:. buttogive them remedy by 
 faichinGhrit. Will they hereupon plead th it other a&uall drun- 
 kards, mu-rd;rers,whoremungers,d2ferve not damnation ; or flull 
 not many fuch be damned for thefc finnes? 
 
 3, Though all infants for their native finne, and all men for their 
 a&'iall finals defer re damnation: yet never was it Godspurpoft to 
 
 damne 
 
• of Original finne. 35 
 
 damne-sll without remedy. For Chrift (the ftcond Adam) givtth 
 righteoufnefie and life to all infants and old tranfgreflorsthat are 
 borne of him; as the firlt Adam conveyed unrightcoufneffe and 
 death to all his ordinary naturall porteritic. Yea grace here excee- 
 deth : for the judgement (or guilt) of originall ilnne was by one 
 (ofTence)te condemnation ; but thefree gift (by Chrift) is ©f many 
 offences, unto juftification, Rom.^.i 6, 
 
 They object, that condemnation is for not bclecving inCljrift 
 hb.^.ip.& \6.c>*Mark.l6.\6,'Rom.\\.%-3 ) . 
 
 Anfw, Firft the Apoftle faith, the wages of finne is death, Rom6. 
 13. therefore the wicked (hall be condemned not onely fortheirnot 
 beleevingin Chrift, but alio lor their unmercifulnefTe, idolatries, 
 adulteries and other crime$ i Matfh m 2<).^i , 42 Rom. 2. 5,6. Secondly, 
 the linne of unbelcere clcaveth unto all Adams children as otherfinnes, 
 and ftiall bee imputed as well as the finne of luft, or any other iniqui- 
 ties. Thirdly D to beleere is not in the will or power of man, but is 
 the gracious gift of God, to fuch as hee hath ordained unto life, 
 Epbef.2. 8.^^.13.48. 
 
 Againe they alledge, that Adam by that tranfgreffion deprived 
 himfelfcofGods favour in that eftate wherein hee was in paradife*. ^ J & IC0, 
 and notwithitanding the pi omiie of Chrift hath by his iinnes pro- 
 cured this judgement, Citrjcd is tbeearthfor tbj fak£> &c. Cjtn. 3. Thus 
 Adam brought himfelfe and all his pofteritic, the earth and every 
 creature in it to vanity and bondage of corruption, Rom.$.2o>&'c. 
 And in this cftaee are all Adams ions begotten and borne : fo that by 
 Adams finne,v*nkie, corruption and death went over all, &c. So 
 infants have originall corruption, as other creatures have. Yet 
 thofe thacdieand haveccnuption by Adams linne, fha'll not be call 
 into hell fire. 
 
 Anw. A felon, murderer, traytor, that is apprehended .by the 
 magistrate, i\upri(oncd kept in fetters and affliction his lands and 
 £oodsco.unYcate,&c.pleadeth hee ought not to be put to death, be- 
 caufe hee hath fuffertd for his crimes, lofle of liberty, goods>&c. 
 But will this plea fave him? 
 
 Even fuch is the plea of thefe evili men. For all men bein^ in 
 Adam fallen from'God, and traytoitrs to his Majeftie, chiMreii cf 
 wrarh,md fervants of linne and Satan, becaufc God hath curfed the 
 c:rtlrfor'th-;lr fifee^ c\ • rheiti tittl df eWfify paradife. made the 
 
$6 A Ccnfwe ttponaDUUgue 
 
 creatures fubjeft to vanity, and themfclves fubjeft to forrowes and 
 mifcries, therefore they deferve not to die in hell, if thefe vaine 
 m:n may be judgei. But wee know the judgement of God is accor- 
 ding to truth againft all e/ill d jers. Hee tellcch us, the wages offinne 
 is dc lib) but the gift of God is eternall life through Chrift 9 Rom. 6. 23. 
 where eternall life being oppofed to death, fheweth that .eternall 
 death is the wages due for (inne. And what linne is there that defer- 
 veth not hell ? 2. Whereas they fay, Adam by his linne deprived him- 
 felfe of paradife : it is true. But if they meane earthly paradife one- 
 ly, they erre from the truth : for by his linne hee was deprived alfo 
 of theheavenly paradife, to which there is no reltoring but by 
 Chrift,L»i^ 23. 45. Ktfy.2.7. and as himfelfe, Co all his pofterity that 
 finned in hinijRow.5. Thirdly, fo where they fay, all his pofteritie 
 were fubje&ed to vanitie and corruption, it is true, but not all the 
 truth, unletfe- they understand fuch corruption; as Pew fpeaketh, 
 2 Pet.2. 1 2. which is eternall deftru&ion, and then they yeeld the 
 caute j But they meane not fo, but corruption fuch as is in beafts, 
 birds,&:.wherein they goe quite altray. For beafts and other brutifh 
 and fenfelefle creatures, are not linners as all Adams children are, 
 Rom. 5. 12.19. finnc is not but in reafonable creatures onely, as An- 
 gels and men. Neither isany creature fubje& to eternall torment, 
 butimnersonely. Other creatures when they perith, there is an end 
 of them, and of their milery with them: but they that pcrilh in their 
 finnes, have no end of their mlfcry, but it is eternall, Matth. 25. 46. 
 Mir\jg>.^^6 Wherefore they doe not well to expound Rom.%. 
 by 2U>w,8.becaufethe Apoftle fpeaketh not of the fame, but of di- 
 vers things and eftates in thofe two Chapters. Fourthly, take that 
 which they fay,and it overthroweth them. For how (hould Adams 
 fin bring all his pofteritie unto death but by their guilt in Adams Cm ? 
 If it made not them (inners, the Scripture which they formerly ai- 
 led ged, £2,^18. teacheth, that the children mould not die for their 
 fathers fins.Now feeing many infants die daily, it proveth them all 
 to be finners,becaufe death is the wages of C\nnt,Rom.6^.Gen.7..\'j. 
 
 At length they come to anfwer,JUw. 5 . with this perverfe doftrin, 
 This is the meaningof the bolyGbofi, that by Adams fiime, all his pofteritie 
 hive tvtakfi natures,Kom. 8.3.^ wbicb> when the commandement comes 
 (Rom. 7. 10.) they cannot obey and live; hut finne and ft die j till when 
 they an alive without the law, ft) faith the Apoftk^verfy. an d thus is veri- 
 fied, 
 
ef Originall finne. 27 
 
 fied 9 tbst a'.lbotb]ewes and Gentiles are under finne, &e. Keade «n the 
 the Scripture, and you may evidently fee, that neither this, nor any fart of 
 Gods Word,is fpohgi to,or of infants, 
 
 Anfw. This is not the Apoftlcs meaning: for hee faith not they 
 have weake natures, but that all have finned, and through the offence 
 of one many are dead, many were madefinners^Rom.^. 12,15. r^which 
 i$ more then weakencfle of nature,aiad pronencfleto finne. Secondly, 
 in far*. 8. 3 . it is faid that it (the Law) is weake through theflefh, and 
 fo cannot favc any man : which words thefemenwrcft, as if it meant 
 Adamr children weake. Which thing though it bee true, yet is it 
 not that which is fpoken of in R0/K.8.3. Thirdly, when the Apoftle 
 faith in Rotn. 7. 9. that hee ivat alive withiut the Law : this contradict- 
 ed (according to their fenfe) the other Scripture, in Row. 5. 1 2. that 
 all have finned, and art dead. The Apoftle in Rom. 5. (peaketh of 
 things as th-ey are,in Rom.j.y, hee fpeaketh of things as they (eemed 
 to bee, but were not indeed. Faul was alive in his owne concekc 
 thinking hiralelfe able to kecpe the Law, as naturall men doe fup- 
 .pofe they Cdi\\ But when the comma adement came (to wit, unto his 
 knowledge and confeiencej then finne rcvived,and hee died. How 
 couVd this* bee : feeing the commandement is holy, jufi t andgood t v*li, 
 \{ttK.&\tt\i\\s\r\v.\7 ) .\\\2Xfinnewrougbt death in him by that rvhichwac 
 good. So then hee was fin full (though hee knew it not) before the 
 comrnandement came? finfullby nature, but not difcerning this his 
 wofull ftate, the Law was given to fhew it him } for by the Law com- 
 rnetb the kgjw ledge of finne, Rom.^.20. Againe, laying in Rent. 7. 1 1. 
 that finne tooh^occafionby the commandement deceived him and (lew him: 
 heeplainely acknowledged finne to have becnein him, before the 
 coniman lementca'me : thisheconfirmethin v. 14. fay ing, the Law is 
 fpiritujlljbut I am carnal^ fi'd under finne 1 Whereupon hee applyeth 
 the evilis which hee did, to finne dwelling in him,z\ 1 7. 20. and this 
 inhabitingor in-dwelling finne, is that originall finne whereof wee 
 treat, which Paul for a while could not difcerne to bee in him (as all 
 naturall men dtfeerne it not, but count it an idle terme, and thinke 
 chsreis no fuch thing) till by the Law heecamc todifcerneit and to 
 lament it. 
 
 FourthIy,it is here to bee obferved how the Anabaptifts grant, ail 
 mm have wiak^naturet, and cannot obey and live, but finne and die. How 
 commeth this to paffe ? By Adams finne ,C*y they. Behold here how 
 
 F they 
 
38 A Cenfure npn a Dialogue 
 
 they thwart their owne grounds. They iropofe a necefijtie upon all 
 men, which (they thinkej are borne innocents, to finne. They can- 
 not but finne,they mtift needs die: and this not through their owne 
 default at all, but by Adams. If we (hould thus teach, what out- cries 
 Would they make after us? How is it they here forget the Scrip- 
 tures by themfelves fore-aljeaged, The forme Jball not bearetbe imquhit 
 oftbefatber^Ezek^i^^o. Is not this a heavie burden which thefonnes 
 bcare, thattheir fathers finning, and they being innocent, are Co 
 weakned of God, that they cannot but finne, they cannot but die? 
 Doth God create an innocent man, and give him charge to doe that 
 which is unpoflible for the men to doe, and threaten death unto 
 him fornotdoiagit? Wee abhorrefuchdo&rine as quite overthrow- 
 ing Gods jultice. When hee made Adam innocent, he gave him no 
 Law, but that which was poflible and eafie for him to doe, and to 
 have continued in doing it, if hee had would. His juftice requireth 
 him to doe the like to all his innocent creatures. Wherefore if thefe 
 men come not to acknowledge with the Apoftle fandwith us) ori- 
 ginall finne and death for finne to bee in Adams feed, that his fall and 
 difobedience was the fall of us all, by imputation and by infeftion, 
 fas a ferpent brings forth but a ferpent) and that fo being finners 
 in him, wee have loft our abilitie to doe good, by Gods juft judge- 
 ment, and are (old under finne: If they come not ( I fay ) unto this, 
 they will bee open enemies to the juftice of God, and make the 
 judge of all the world not to doe eqnitie. 
 
 5. Finally, whereas they (ay, that neither this nor any part of 
 Gods Word is fpokento,or of infants : they impudently avouch 
 untruth. TheApoftlein Rom.^.i^ fpeakethof them which finned 
 after the fimilitude of Adams tranfgrelfion, and yet death raigned 
 overthemalfo. What finne can this bee but original] iinne wherein 
 infants are borne, and for which many infants die? Forwhenthey 
 pafle from infancie and come to understanding, they finne aftually 
 as Adamdid. To fin the fame fin they cannot, for all being fhut 
 out of paradife,they cannot eate of the forbidden tree, though they 
 would. Neither doth the ApolHe fpeake of that fame fin : but of 
 finning <*//er the fimilitude of Adams tranfgreffion : fo it meaneth 
 afttull fin, like Adams. Now all finne is either original! or a&uall • 
 If then death reigneth over them which fin not actually, as Adam 
 did ? it muft needs reigne over them which fin originally onely in 
 
 Adam: 
 
ef Original! fwne. 29 
 
 Adam : and the(c bee infants, for the Anabaptifts grant, that when 
 they come to difcretion, they fin (and cannot but fin) a&ually. 
 And thus their next words alto are refuted, when they fay, Infants p 
 are under n^ law, therefore tranfgixjfton cannot bee imputed unto tlxtn, Kom. ° *' 
 The contrary is thus proved : Infants have tranlgreiTion imputed un- 
 to them, and death for tranfgreflion, as the ApolHe mewethjn Rom. 
 5 . Therefore they are under fbme law : though not under Alofes law 
 which punilheth aftuall tranfgreflbrs, yet under Adatns Law (in 
 whofeloynes they were and finned J for which they arc punilhed 
 even with death it felfe. 
 
 In their next words, they condemne themfelves anci all their p 
 vainereafbfiing,confelling, that Adam fell from the ejlate wherein bee *& il1 '* 
 n»ft,and in him all mankind. 
 
 This is very true,andoverthroweth their herefie. For Adams fal^ 
 as the Apoftledefcribech it, was finne, offence, trunfgreffiott^ dijebedi- 
 tnce, judgement ('or guiltinefle) to death, and condemnation, Rom. 5. 
 12. 19. Now all mankind fell in him, as Paul teacheth, and theft 
 enemies grant : therefore all mankind is in fin, offence, tranfgreflion, 
 8cc. unto death and condemnation. 
 
 Of the remedy for the (in of all (whereof they next fpeake) wee f a gt 117. 
 grant that is both for Infants and old finners by grace in Ckrift. But 
 theft are two feverall queltions : and here wee treat of fin onely and 
 the merit of it. Of Gods grace we have fpoken other where. 
 
 They proceed and fay, that Infants whom Chrififo often accounted in- 
 «oct'»f/,Matth.l8.3 3 4.and 19.14. are freed from the Law, and fo finne it 
 dead in them : but when the commandement comes, then tbtj die in finnes and 
 tranfcref[tons,&c. R.om.7.8. Ephef 2.1. 
 
 Anfw. Innocents may bee fo called in fundry refpe&s. Firft,when 
 in them there is no finne at all ; thus Adam in his creation was inno- 
 cent. 2. When though they be finners,yet they arc not guiltie of fuch 
 finnes as men lay to their charge, Extd. 23.7. 2 Sam.\ 28. Jer,2. $4. 
 3 When they are cleare of actuall fins: and thus Infants may bee 
 called innocents, Pfsl. 106. 38. that Chrilt called Infants Innocents in 
 thefir.lfenfe, I deny : the Scripture alfb denyeth them fo to bee, 
 1^15.14. and 25. 4. lohn 5. 3.6. Eph. 2. 3. I finde not in the places 
 which thsy quote, that Chrift called Infants innocents: howbeit 
 fometimes heecalleth hisDifciples innocents (or guiltleffe) Mittb. 12. 
 7. of whom yet thefe men(I fuppofe) will not fay, they were with- 
 
 F 2 out 
 
 J 
 
jq A Cenfureujten a DUUgue 
 
 out all fin. That Infants are freed from the Law given to Adam, is 
 denyed and difproved by Row. 5. for in Adam they finned and died. 
 That fin is dead in them is alfo difproved: rather they are dead in fin, 
 untill they bee revived by Chnft : Epbef.2.i,2. 
 
 Infants (fay they) bavt done neither good nortviUin the fit fh, there 
 f^* 11 ?' fire Infants Jhall not appcare before Cbrifiy tbey jball receive no judgement > 
 2 Cor.5.lo.Revel.20.i2.i3. 
 
 Anfw. How boldly doe thefe men abafe the Scriptures ? In 2 Cor. 
 5, 10. Taut CaithJ^ee muji all appeare before the Iudgementfeate ofCbrifi^ 
 £«/.10.l2. It is faid, 1 fiw the dead final'! and great fiand before Cod. 
 Nay,(ay thefe adverfaries, not infants : Their reafon> becaufe infants 
 have done neither go,)d nor evillin the fiefi, is an errour before refuted: 
 for though they have not done good or evill actually 3 as older peo- 
 ple, yetinthefirft^/w they have done evill: and in the fecond 
 Adam f Chrift) they have done well. 
 «_ Againft Davids confeflion of his birth-finne in Tfal. 5 1. they thns 
 
 7*ge 1 1 ?• ^fo^g jf Davidconfiffe unto God his owne finne, then bee defireib him 
 in mercy tc behold whereof bee wa< wide, «f Pial.103. 14. of dufi^weah^ 
 fejh 9 unable to refiji the Tempter : through which weah^neffe bee was over- 
 come in thefe finnes: and thus weak$ fiejb is called finfull fiefb, (in which 
 Chrifl came) Rom. 8. |. Gbrifi vs faidto bee made fin, 2 Cor. 5 . 21. not 
 that bee was a firmer : no more David, confining bee was conceived infinne, 
 doth prove that by conception and birth be was a tranfgreffor. 
 
 Anfw. They pervert both Davids words and meaning. Hee fpcak- 
 ethof finne and iniquitie : they fpeake of weakenejfe onely where- 
 by hee fell into finne. What Scripture can bee fo plaine, that 
 may not bee wrefted with fuch wicked glofTes? Againft weake- 
 ned wee ptay for ay de and ftrength to refift evill :againlt finne wee 
 pray- for mercy and forgivenciTe : and for this David prayeth , 
 Pfalme 5 1 . 
 
 Secondly, it is another abufeof Scripture that they fay^ weake 
 flefh is called finfull fiefiS, in which Chrift came, Ram.%. 1. where 
 flrftthey make David no more a firmer at his birth, then Chrift 
 himlelfe^ contrary to the whole tenour of this I film, and con- 
 trary to Rom. 5. as i« before (hewed. Then they falfine the text in 
 Kom.S. i,3. for the weakenefie there fpoken of is in the Law, 
 k was wcaitf through the ftefn, and fo not able to fave fin- 
 ners. 
 
 Thirdly, 
 
ef Origin Allfime. 41 
 
 Thirdly ,fey Fkjb there ?*#/meaneth rot the fubfiance of Mi, for 
 that weakneth not the Law,nor hino'r ret h mans falvaticn : it il the 
 good creature ofGod,as is the foul or fpirit: but he meaneih by flefli, 
 our corrupt finfull ftatein fouJeand body : for he foith in ver.8.T&y 
 that areintbefltjb cannot pleafi God. lffejb mean our bodily fubftancc, 
 thenno man living in the body can pleafe God : not the Prcphcu, 
 not the Apoftles, no not Chrift himfelfe, for he lived in our flclh, in 
 our humane nature, and the ApoftJe mould fpeake untruly in the 
 ninth verfe. Tee are not in ibejitjb. Wherefore fiefb in Rom. 8. figai- 
 fieth our unregenerate fcatc,as in Gen.6.3. Job.^.6. Rom.j.l%& 8.5,$. 
 
 Fourthly, it ii another faliification when they fay , fmfnU ftfb, i* 
 wbicbCbrijicame; the Scripture faith not infinfullflefb, but in the 
 hkenefe ofJinfHUflejb.KomX^. 
 
 Fifthly, weaknefle or infirmity, as it meancth not finnc , but affli- 
 ction, fuch Chrift had, fuch the Apoftle tooke plcafurc in, 2 Cor. 
 12.10. but inflrmity,as it meanethfinne, Chrift had not; be isop- 
 pofed herein to thePriefts of theLaw,which had infirmity or weak- 
 n&tyHebr. 7.2 7,28. and 4.I5. ^utT)avid]fiffal%\. confefleth fuch 
 infirmity ( if they will have it fo called ) as was finne and iniquity^ 
 which proveth he was a tranigreflbr from the wombc, and not with- 
 out fin,as was Chriit. 
 
 Sixthly, Chrift is (aid to be made fmne for us, 2 Cerin. 5.21. thefc 
 words for us ttie adverfaries baulkc and omit. David was not made 
 fin for us, or for any, but was himlelfe conceived in (lime. Chrift be- 
 ing himfelfe no (inner, yet was he made tin, that is, a fin-offering 
 for us, to purge us, and make us the 1 ighteoufnefle of God in him ; 
 for the Sin-offering was uiiially called iin in the Law, Ltvit. 4. 3. 8, 
 J 4,20,24. Si c. the Apoftlecxpoundeth it, forfinnt^ meaning a facri- 
 ficefor (in,Htk. lo.6.fromPpA4o. thus Chrift was a fin , that is, a 
 facrifice for iin, but Davidwas not fo. Therefore theie places fpeake 
 not of Iin in cneand the fame (enfe, but in the contrary David com- 
 plaineth of hisownclin and guiltineflc : Foaffpeaketh of Chrift his 
 purging David and us all from fin and guiluncfte, by being made a 
 fin-offering for* us. 
 
 Their former anfwer being Co apparently again!) the truth ,. that 
 ZXmVacknowledginc. (in,they will have it no fin, but weaknefle v they 
 devife to darken the light with another cloud, as ir David fpakc not 
 of his w q eftate,but his motherland ihen(Ca y they ) ;/ is tht curfe or 
 
 F 3 ptnifi- - 
 
^4 o/ Cenftre upon * DiAlogut 
 
 pttnifhment for fin laid upon &er,Gen.j. 1 6. where the very words agree 
 with thefe of Davids, &c> audit it frequent in Scripture to eat pttnijb- 
 vtent for ftnjby the name offi^&j. audit it neither Davids fin, nor hpt m»~ 
 tberfy that he here confeffethjto frea^e properly y but his mothers pnnifhnent* 
 Anfw. As a bird in the ncc, fo the more they ftrive,the more they 
 are intangled. Firft, the whole fcope of the Pfalmi is, thuVavid 
 mightfind mercy with ttic Lord forhisown fms,as any that readeta 
 it may fee. And that in fupplicating to God for grace before and a£« 
 ter, he mould here infert a complaint of his mothers punifhment,i9 
 without any colour of truth. But this is the meaning, and finable 
 to his other words, that lamenting his aftuall tranfgreflions, he be- 
 waileth the evill fountaine whence they flowed, to wit, his native 
 corruption, which brought forth thefe ugly trefpaffes. 
 
 Secondly,to let pafTe how they call Gods fatherly chaftifement, 
 tenrfetrpvnifbmjnt- they here againe belye the Scripture, in faying, 
 thitthevery words in (fen.5.16. agree with thefe of 'Davids. For neither 
 the word fin nor iniquity,( both which Djy/iufeth in Pfalme 51.) 
 are to be found in Gk*.3. 16. thzt Oitgoes brow may feem: to be of 
 bra(Te,who (hameth not fo often and openly to falfifie the Text. 
 
 Thirdly, itistrueth.it finne and iniquity doc often improperly 
 meane punifhment : but the proper meaning fo r fault and gailtinefle 
 is moft freqaent • and when it lignifieth puni(hment,the context ma- 
 nifefteth, whieh it doth not here at all: but Vivid before and after 
 bewaileth his fins properly. Neither is here the phrafe of bearing fin 
 and iniquity, which is moft ufuall when punifhment is meant 5 but 
 of being brought forth in iniquicy,and conceived in finne , and they 
 fhew not any one place of Scripture, where fuch a phrafe fignifieth 
 punifhment. 
 
 Fourthly, as neither finne nor iniquity are ufed in Gen.^. 16.C0 the 
 word conception there agreeth not, butdiffereth from the conceiving 
 thatDj vidCpszketh of in Pfal. 51. and the difference of the words 
 plainly difcovereth thefe mens ignorance and errour. For in Ge/z.3. 
 16. Sewiiscoiception with forrow, during the time that the mo- 
 ther gosth with childjbut ?fal.<> l.Jaobam fignifieth conceiving wi h 
 pleafure ; for the word properly tignifieth to be warme or inflamed 
 withdeare, as in the aft of generation, not of men onely, but of 
 cattellalfo, asGen, 30. 38, 30,41. Now nature botfi of man and 
 bsaftteachechall, that fuch concaving is with delight, not with 
 
 paine, 
 
Of Origindll finite. 43 
 
 paine,and therefore David ubngCuch a word, when he telleth how 
 his mother conceived him,cannot ( in any reafonable mans under. 
 ftanding)meane his mothers corporall paines or puniftunent, as 
 thefe corrupters of the Scripture doe feigne. 
 
 They proceed and fay, That David aid not finnt in being conceived Pageitol 
 and borne : the foukistbefubjeCioffinne^ for from the foule or heart com- 
 metb wkkednejje, Matth.1 5 -I 9- - T he Joule comes font Godjbe matter of 
 the body from the parents : the foule u very good camming from God , the body 
 bath not finned till it be infMed with the Joule by tranjgrejjion of a law . and 
 feeing they ajjirme that the very matter or fub fiance n tare*?/ David wot made t 
 n>atfinne t andtbattbi*ifit be confejj'eth in P(al. 51. Obferve rvhat will 
 follow of this their dreame. The matter whereof all the formes of Adam art 
 made, itfinne : hut Chrift, one of the fonnes of Adam after the fitjb wat 
 made of that matter ; therefore the matter or fubfiance ofCbrifis itdy was 
 finm. If it be wicked to fay Cbrifi wot a finner^becaufe he wat conceived of Page 111, 
 hit mothers fubfiance 3 as it is : Jo it is nokffe wiel^dtofayjDawid was a fin- 
 ntrjteeaufe he was conceived of hit mothers fubfiance . feeing the fubfiance of 
 both the mothers was one and the fame, 
 
 Anfw. It is even a wonder to behold how thefe men pervert , erre 
 and (lander, as if they had (old themfelves to worke iniquity. 
 
 Fh'ft, we teach not ( as they Derverfly fpeake ) that David finned 
 in being tonceived and borne ; for thefe being the warkes of God and 
 nature are good. But "David was a finner , becaufcAw wat conceived 
 and borne in fennels himfelfeconfefFeth. 
 
 Secondly, they erre, in faying the foule is the fubjeft of finne, for 
 neither the foule alone, nor the body alone, but the whole 
 man, ( which differeth from both , and coniilieth of both, ) he is 
 the fubjeft ofiin. Ncitherdoth the bod /without the foul, nor the 
 foule without the body commit finne ,but the man whiles the foule 
 is in the body ,linneth, 2 Cor. 5 10. and as the foule was not created 
 batinthebody, Zach.12.1. fo when it departeth from the body, 
 it (inneth no more, but gocth for judgement 3 Ht^r. 9. 27. Ecckf. 9. 5, 
 6. 10. 
 
 Thirdly, whereas they alledge, that wickednefje is fiom the hearty 
 Mat.i^.\6. itisffpoken of living men>con(ittingof foule and body; 
 Madn?J\e ( as So/omm faith ) is in their heart while they live, and after 
 that they goe to the dead 3 Hcckf?, 3, And where they fay, the Joule 
 
 comes 
 
^ A Cenfnre upon 4 ViaUgue 
 
 90WUI from Gtd, the mttter of the btdy from the pirtnit • they lay not 
 downethe truth fully. For though the foule is created of God, 
 and is not materially from the parents , as the body . yet the parents 
 giveoccalion toinfufe the fbule, (for without corporall genera- 
 tion, no foule is created ) and fo the foule may in fomc fort be 
 faidto have the beginning iromAdam, though not of any matter 
 from him. TheeflenceofitisofGod ; the mbftancc of ft is from 
 the parents, from whom it hath the manner of fubfiftinginthe 
 body. 
 
 Fourthly, though the fbule as it is created of God is very good, 
 (as the body alio refpe&ed naturally is good ) yet they erre in 
 (aying, The bodyfinneth not till it be infeftedmtb the fault by tranfgrefv 
 on of a Law : whereby they mea nc a&uall tranfgreffion after it knowes 
 the Law j 
 
 Forfirft, it is not the body, but the man ( of body and foule ) 
 that linneth,as before is (hewed. 
 
 Secondly, the body is not infe&ed with the foule, but both 
 body and foule are in r e&ed with linne, to wit, that inbred and in- 
 habiting finne which came from Adam, as before is proved from 
 Rom.S.hnd this (in man hath, both by imputation and inherence, 
 before he a&ually trangrefleth the law,R»w«.5 . 14. Pfal. 5 1. for that 
 wbichisborneofthtfkjbitfkfh^Joh.^.S, 
 
 Fifthly,they notorioufly Gander us,that we (hould affirm the very 
 mttter or fubftance whereof Vivid was made, to bee linne : weaftirme 
 no fuch thing. The matter or fubftance we fay is good, as every 
 creature of God is. Sinne is an evill accident cleaving to the fub- 
 ftance, to the bodv and foule of man. Of like falmood it is, that 
 we (hould affirme *Z> tvid to confeflTe in Pfal. 51. that the fubftance 
 wherofhewas made was (in.Neither D^vi^ nor we ever fo fpake.So 
 the Argument which by confequence they frame touching the fub<- 
 ftance of Gods body, that it (hould be linne, is frivo'ous, collected 
 from a ficYton of their idle heads. For if no man s fubftance be linne, 
 ( as wefirmsly hold) much lefTeCh rifts. 
 
 After this they caft a ltumblingblocke in the way, and would 
 have us (hew, Hon> Infants that hive finned y and are Under condemnati- 
 on of hell, cxn be reconciled tit G)4, but omly by faith in Cbrifi Jefm ; and 
 ifthey cannot but by repentant and faith, tbm an they all left under corf 
 demnxtion, not for any Lr» that they have broken , bat for their father 
 Adams finne. Anfw. 
 
OfOrigimll finnc, 45 
 
 Anf. That all have finned, and are under condemnation, is 
 proved by the Apoftle Rom. 5. 1 2. 8. how infants can be recon- 
 ciled to God, he alio teacheth, namely, through the gift of grace 
 by one man Jefus Cbrift, Rom. 5. 12. 1 8. The manner if it bee 
 {hewed I feare thefe men will not receive it : for they that have 
 fo kicked againft the piickes touching all mens fall and finnein 
 Adam \ how (hould they receive the Do&rine of reftauration by 
 ChriiH Howbeit I will indeavour to (hew it j if it doe no good 
 to them, it may to others. 
 
 Firft, The faith and repentance which they require in infants, 
 namely a&uall, is not to be found: asfuch adtuall finnes are 
 net found in them, as are in older men. The one of thefe exem- 
 plifieth the other, as the firft Adam fignified the fecond, Rom. 5. 
 14. By the firft Adam we have iinne, Rom. 5. 12. offence, t/. 15^ 
 ' dilobedicnce, ?;. 19. judgement, f. 16. death, v. 14. condemna- 
 tion, v. a 6. By the fecond Adam (Chrift ) we have grace and the 
 gift of grace, ?>. 1 5 . the gift of 1 ighteoufnefie, v. 17. the fiee gift 
 to jultJrication, -v. 16. even to jufti fixation of life, v. 18. By the 
 hi ft Adam we have three evils : 1. imputation of his fin, 2 cor- 
 ruption of our nature^ guiltinefle of death temporary andeter- 
 nail. By the fecond Adam we have three oppofite good things ^ 
 1 imputation of his righteoufntfle,2 regeneration (or renewing^ 
 of our nature, 3 and deliverance from death temporary andcter- 
 nall. As the corruption or vicioufneffe that we have by Adam> 
 is in the bud or fpring.in the beginning (not in the full,) and in- 
 clineth us to all a&uall finnes : fo the regeneration wee have by 
 Chrift, is in the fpring and beginnings thereof when wee are in- 
 fants, and inclineth us to actuall faith and obedience. And thus 
 repentance and faith are in Chriflian infants in their bud or be- 
 ginning, inclinatively : even as impenitencie and unbeliefe are 
 in Adams infants, in their beginning, and by inclination. Ifany 
 man aske with Nicodemus, how can thefe things be 1 let him con- 
 fider, that as he knoweth not the way of the wind or ofthefpirit, or 
 how the bones doe grow in the Wombe of her that is with child^ even fo 
 he knoweth not the worke of God y who maketh all. Iohn 3. Ecclef. 
 
 Laftly, to the many examples "of Gods judgements upon lrf- 
 fants,as at Noes floud r the burning of Sodom andGomorrah 5 &c Pagem. 
 they anfwer, Though they had bodily death for the finnes of their 
 
 G parents : 
 
efi *A Cert fur e upon d "Dhlogut 
 
 parent* : yet they pert/bed not with the wicked in hell. For of this 
 {bodily death} other unreafonable Creatures, as well as irfatfts, have 
 nl^aies had their portions. All fie/h mufi die, and death is lo/feto 
 none but to the bricked : to the godly and innocent, death and allaf- 
 fliflions of this life , are not worthy of the glory that JJjall bee 
 Jhewed. 
 
 Anf i In that they gr&ftt^nfants have bodily death for their pa- 
 rents finnes, they contradict their owne plea before from Exjek. 
 l8. 20.thefoule that Jinneth,it fhall die : thefonne /ball not beare the 
 iniquity of the father, &c. for there the Prophet fpeaketh even of 
 bodily death and miferies in this world,whereofthe Jewes com- 
 plained. And unlefie they confefle, that infants are finners in 
 their parents, they cannot maintaine the juftice of G^d for kil- 
 ling infants, and that oftentimes with ftrange & horrible deaths. 
 And if they grant that infants are finners, they cannot with any 
 truth deny but hell is their due , unlefle they bee redeemed by 
 Chrift. And by infants death wee certainely conclude that they 
 are finners, from the Apoftles ground in Rom. 5 . 1 2. 1 4. & 6. 23 . 
 and that for their finne they may and (hall be caft into hell ( un- 
 lefle Chrift fave them) is evident by Chriftsdoftrine, inJohn$. 
 3 . Except a man be borne againe,he cannot fee the Kingdome of God, 
 And that Infants are there implyed is plaine , becaufe an infant 
 isbofnea man, as Chrift fpeaketh Iohni6. 21. and being borne 
 a (inner, Tfal f 5 1 . Rom. 5 . muft be borne againe of the Spirit, or 
 elfe fhall not fee the Kingdome of God. Kit fee not Gods king- 
 dome, it fhall fee the Devils prifon \ for a Limbus or third place 
 will no where be found. And how thefe men can exempt wick- 
 ed infants from hell otherwife then by their own fanciest know 
 not; the Apoftles taught no fuch doctrine , when without ex- 
 ception of infants 3 they call the old world that perifhed , the 
 worldofthe ungodly : 2 TVf.i.yand reckon none faved but Noah 
 and his Houfe, Heb. 1 1. 7. 1 Pet. 3. 20.21. and tell us that So. 
 dom, Gomorrah, and the Cities about them, arefet forth for an ex* 
 ample ^ fuffer ing the vengeance of et email fire. lude v.j. 
 
 But thefe prefumptious men will controll the judgements of 
 God, and tell us that which no Prophet or Apoftie ever taught, 
 that all the infants in thofe cities fuflfer nofuch vengeance : yea, 
 ihough God himfelf promifed that if but ten righteous had been 
 found in Sodom (wherein were many times ten infants) he would 
 
 not 
 
OfOriginall finrte. 47 
 
 not have dcftroyed the City for tens fake, Gen, 18. 32. 2 The 
 reafon which they would ground upon, becairie other unreaso- 
 nable creatures as well as infants have alwaies had their portions in 
 bodily death j tbb reafon is brutifh, and befcemeth not men. For 
 no unreafonable creature is a (inner, as all men in Adam are fin- 
 ners : no unreafonable creature hath a (oule immortall infuled 
 ofGod, as all mankind hath: no brute beaft (hail beerayfed 
 from the dead, as all men mall, both old and young,to life or 
 death eternall. And when aBeaftdieth it hath an end both of 
 welfare and milery, fo hath none of Adams children. What 
 cornparifonthen is betweene men and beafls? where they fay, 
 deathislojfeto none but to the wicked - it is true. And hereupon 
 it followeth that feeing infants are wicked , ( as is formerly pro- 
 ved) untill they be made righteous by Chrift, and borne againe ; 
 death is a lofle unto them : and a gaine to thofe onely ( whether 
 old or yong) which are made partakers of the grace and gift of 
 lighteoufneflejbyone Jeiiis Chrirt. Rom. 5. x 2. to 17. 
 
 A! 
 
 7. Of Baptizing Infants. 
 
 Gainft Baptizing of Infants the adverfaries firll lay this 
 aground, Baptifme pertaineth onely to them that declare their p a „ c I2 - 
 repentance and faith to thofe ^Difciples of Chrifi that baptize them. 
 This appeareth by John Baptijls aotlrine and pratlife, CHar. 14, 
 LMat .$.6. and thrifts T) ifciples, lohn^. I . and 3 . 2 2 . by (fhrifts 
 comm'JJionfor all nations^ LMat. 2 8- 1 p. <~Mar, \6.\6, by the A- 
 poflles pratlife Atts t 2. 38 ^\.and%. 12 36. 
 
 tAnf. That baptifme pertaineth to (uch as declare their re- 
 pentance and faith, is true j and the Scriptures alledged proveit. 
 But that it pertaineth to Cuch onely, is untrue: and none of the 
 Scriptures which they bring, doe fo teach. The infants of the 
 Church, who cannot declare repentance or faith, are alio to 
 be baptized, as after (hall be manifefted. 
 
 That the pra&ife taught by the forefaid Scriptures, is to bee 
 perpetuall, we grant: and they needed not have taken paines 
 to prove it. 
 
 Infants ( fay they ) may not be baptized^ becaufe there is neither Pa g e t ll* 
 commandment, example, nor true conference for it t in all Chrifts 
 perfcB Teftamcnt, &c. 
 
 G 2 Anf. 
 
48 %A C tn fur e upon a Dialogue 
 
 Anf. This we deny : commandment there is for it'mUWat. 
 28. and Mar*\6. and necefTary confequences from many Scrip- 
 tures confirme it •, as (hall be proved. 
 Page 1 1 2. Baptifm? (they fay ) is in that a goodconfcien r e maketh requefi 
 
 unto God, I Pet. 3 . 2 1 . it it of repentance for remijfion of fins, Mat. 
 1 4 the Veafhing of the new birth ,Tit. 3 ■, 5 . &c. ] f it cannot be proved 
 by the Scriptures that infant shave their hearts fprinkled from an evil 
 confcience,kave repentance y faith, &c. they ought not to be baptized, 
 
 oAnf Their argument hath onely a {hew, no fubftance of 
 truth. For firft a man might frame as good a rcafon thus -, fir- 
 cumfwn is not that which is outward in thefefhjmt that of the hearty 
 in the f pint 3 R.om.2.28 29. it is the putting of of the body of the fins 
 oftheflefh,CoIof,2, 1 1 . it fealeth the rightcoufnes of faith, u c h they 
 have, Rom, 4. 1 1 . and the civcumcifing of the fores hinne of the heirt, 
 Deut. 10. 1 6. to love the Lord .&c. T>cut. 30.6, Now if it cannot 
 be proved by Scripture that infants have the love of God in their 
 hearts, the righteoufnefiTe of faith, the putting offof the body of 
 iinne, Sec. they may notbecircumcifed,and this circumcifion is 
 nothing. If this be not a good argument to keepe children from 
 circumcifion 3 the other is no better to keepe them from Bap- 
 tifme. 
 
 Secondly , Chriftian infants have the graces they fpeake of, 
 repentance, faith, regeneration. &c. though not actually, or by 
 way of declaration to others; yet they have through the worke 
 of the Spirit* the feede and beginning of faith, virtually and by 
 way ofinclination,fo that they are not wholly deftitute of faith, 
 regeneration, &c. though it be a thing hid and unknowne unto 
 us after what manner the Lord worketh thefe in them, Ecclef 
 ii. 5. Which I further prove thus. If infants naturally are 
 fomewaies capable of Adams linne, and fo of unbeleefe, diso- 
 bedience, tranfgreftion, &c. then Christian infants fupernatural- 
 ly and by grace are fome waies capable of Chrrfts righteoufc 
 nefie, and fo of faith, obedience, fan&ification, &c. But infants 
 are capable of the former eviJIs by Adam: therefore they are 
 eapable of the latter good things by Chrift. That they 
 are capeable of the former is before proved (where we treated of 
 originall finne ) by Rom. 5 . Pfil. 5 ' . Iohn 3. and many Scrip- 
 tures. This confequence, that therefore they are capable of the 
 latter alfo, to wit of Chriftian graces, is t;hus manifested. 
 
 Firft, 
 
Of Baptizing Infants . 4 9 
 
 Firft, Becaufe the firft Adam was a figure of the fecond Adam 
 Chrift, fo that as the finneofthefirft Adam, his fault, difobedi- 
 encc , and death for it, came on all his children, both by impu- 
 tation and infection or corruption of nature : fo the righteouf- 
 nefle and obedience of Chrift commeth on all his children, both 
 by imputation and renewing of nature unto life and falvation, 
 as the Apoltlecompareth then. Rom.^. it 15, id 3 17, 18, jp- 
 
 21. 
 
 Secondly, Becaufe infants being by Adam Tinners, children of 
 wrath, &c. muft be borne againe of the Spirits, or elfe they can- 
 not fee the Kingdome of God, [ob»%. 3. 5 ,6. But theChriftian 
 infantsdyingininfancielhall fee the Kingdome of God, and not 
 be damned, ( as the adverfaries grant ) therefore b^Chrifts do- 
 ctrine they are borne againe of the fpirit : and fo muft needes in 
 fomemeafure have repentance, faith, holnefle, without which 
 there is no regeneration. Againe, that infants have the faith and 
 love of God in them : and regeneration in their meafure, is thus 
 proved.They to whom God giveth the figne and feale of righte- 
 oufnefTe by faith, and of regeneration, they have faith and rege- 
 neration : for God giveth no lying figne, heefealeth novaine 
 or falfe Covenants. But God give to infants circumcifion which 
 was the figne and feale of the rigbteoufnefTe of faith and regene- 
 ration, Gen.ij, \2. Rom. 4. II. and 2. 28, 29. Colof. 2 II. 
 Therefore infants had (and confequently no \> have) faith and 
 regeneration, though not in the crop or harveftby declaruion, 
 yet in the bud and beginnings ofallChriftian graces They that 
 deny this reafon , muft either make God the author of a lying 
 (igne and feale ofthe covenant to Abraham and his infants: or 
 they muft hold that infants had thofe graces then, but not now : 
 both which are wicked and abfurd to affirme. Or they muft fiy, 
 that circumcifion was not the figne and feale of the righteouf- 
 mffeof faith, and then they openly contradict the Scriptu;e, 
 Rom. 4. H. 
 
 Moreover, as the Apoftle in Rom. 5. compareth ournaturall 
 eftate in Adam, and our fpirituall ftate in Chrift, fo may wee in 
 this cafe. If we cannot juftly object againftGods worke in na- 
 ture, but doebeleeve that our infants are reafonable creatures , 
 and are borne not brute beafts, but men , though actually they 
 can manifeft no reafon or underftanding more then bcafts., (yet a 
 
 young 
 
jo -^ Cenfure upon a D ialoguc 
 
 young lambe knoweth and difcerneth his damme (boner then an 
 infant knoweth his mother : ) then neither can wee juftly object 
 againft Gods workc in grace, but are to beleeve that our infants 
 are fan&ified creatures, and are borne beleevers, not infidels* 
 though outwardly they can manifeft no faith or fan&ification 
 unto us. And why fhould it bee thought incredible that God 
 fhould worke faith in infants 1 If becaufe wee know not or per- 
 ceive not how it can be: let usconfider that wee know not the 
 way ofournaturall birth, and other earthly things, Ecclef. u. 
 %.lohn 3.8. how then can we know heavenly things? If we make 
 qucftion of the power of God : nothing i9 unpoflible with him. 
 Hee made all things of nothing • he can make thedumbebeaft 
 fpeake with mans voyce, Numb.2 2. he can make the babe in the 
 mothers wombe, to be afTe&ed and leape for joy, at the voyce of 
 words fpoken to the mother, Luke 1.44. and can hcenot alio 
 worke grace, faith, holinefle in infants? Hath Satan power by 
 finne to infeft and corrupt infants (as is before proved, J and 
 (hall not God have power to cleanfe from corruption, and make 
 them holy ? if we make doubt of the will of God herein, behold 
 we have his promifes to reftore cur lofles in Adam, by his graces 
 inChrift, asheiheweth \t\Rom. 5. that he will circumciie our 
 heart , and the heart of our ftede to love him, Dtut, 30. 6. wee 
 havetheiealeofhispromife, in giving circumciiion to infants, 
 tofignifieand feale the righteoufnefle of faith, Rom. 4. 1 1 . Gen, 
 17. Andwehaveafiiiranceofall his promifes, and of that to A- 
 braham and his feede in particular, to be confirmed unto us ('not 
 abrogated or leflened ) by Chrift, 1 Cor, 1. 20. Lu\. i. 72, 73. 
 Qal. 3, 14, &c. wherefore they are but a faithlefie and crooked 
 generation, that notwithstanding all that God hath fpoken and 
 done in this kinde, doe deny this grace of Chrift to the infants 
 of his people, and the feale or confirmation of this grace by bap- 
 tifme now, as it was by circumcifion of old. 
 
 But they proceede to pleade againft the truth thus, Regenera- 
 Pige 134. t - %on u a turning from /trine to God, Revel. 6. 1 1 . 1 Thef. 2 . p. Tit. 
 4. 5 . Repentance is a fight and knowing offtnne by the law, a conf ef- 
 fing andforrowforJinne 3 &c. Faith is the ground of things hoped f or ^ 
 Heb. 1 1 . 1 . and is accompanied with obedience, fam. 2. Let them 
 either now prove, that infants are turned from finne, fee, know, con- 
 feffe^andforrowforitf beleeve the promifes of God, or they fay no- 
 thing. Anf. 
 
Of Baptizing Infants. 5 g 
 
 Anf. They reafbn ignorantly and perverfely, not only againft 
 the light of Gods word, but of nature. As if Come brutifh perfon 
 mould pleade thus. A man is a living creature that hath a rea(b- 
 nable fbule; and the proper afFe&ions of a man as he is a man, are 
 thefacultie of understanding, of thinking, capeablencfle of lear- 
 ning, of remembring, faculty of reafoning, of judging and dif- 
 cerning true and falfe, good andevill, ofapprovingand impro- 
 ving, of willing and nilling, of fpeaking, of numbring, &c.Now 
 let them which affirme that infants are borne men ("as Chrift 
 doth in John 16. 21. ) prove that infants doe underftand, doe 
 thinke, remember, judge, difcerne good andevill, approve, will, 
 fpeake,&;c. or elfe they fay nothing. Were notfuch adif- 
 puter worthy to bee laughed and hifledat? whorcquireth the 
 a&uall ufeand manifeftation of humane affe&ions and faculties 
 in infants; which are in them but potentially and in thefeede 
 and beginning : and becaufe they cannot declare thefe things by 
 their wot kes, therefore he denyeth them to bee of the generation 
 of mankind, or borne men into the world, or that they have the 
 faculties of men at all in them any manner of way ? Even fuchis 
 the argumentation of thefe erroneous fpirits sgainft the truth of 
 religion. For as before they reafoned againft the finne, tranf- 
 greffion, and condemnation of Infants, (contrary to Pauls do- 
 ctrine inflow. 5. ) becaufe infants aftually underftand not the 
 law, nor tranfgrefle againft it ; C and will not confider how they 
 are finners originally in Adamj fonow alfo they reafonagainlt 
 the grace of Chrift in infants, and his worke of regeneration in 
 them, becaufe they cannot outwardly manifeft the eflfefts of re- 
 generation or fruits of faith, ( (uch as the Scriptures that they 
 alledge doe require in older perfons) and will not underftand 
 that thefe gracesare in them through Chrift and his Spirit, but 
 in the beginnings only (as I have formerly proved) and are not 
 in them as in thofe of full age, who by reafon of ufe have their 
 fenfes exercifed to difcerne both good and evill. And here I de- 
 fire to know of the Anabaptifts in their next writings about thefe 
 matters; firft^when they thinke that children (whointheir o- 
 pinion are borne without any finne) begin to bee finners, whe- 
 ther at 2. 3. 5, 7. or other yeares: and when they can jtrftly 
 reprove a child for finne, if it fhew in word, deede, or gefture, 
 any thing contrary to the Law of God,as if it fweare, curfe, lye, 
 
 difobey 
 
52 A Cenfure upon a D ialogue 
 
 difobey parents, take anothers goods,be froward, angry, or the 
 like. Yea let any of thenuellrae ( if hee can) when he himfelfe 
 firft fell from his innocencie and became a firmer, being none be- 
 fore -by what aft or tranfgreflion of what Commandement. Ic 
 is ftrange that an innocent man fhould fall from his innocencie, 
 and net know when and how. Secondly, let them fay, whether 
 every child fo foone as itbeginneth to be a finner hath not re- 
 medy for the finne by Chrift •, and fo whether ic bee not capable 
 of repentance, faith, regeneration, Sec and consequently of 
 Baptifme, fo (bone as it is a finner. Thirdly, feeing they infift 
 fo much on the perfection of the ordinances of the new Tefta- 
 ment, as of the old, (which thing! willingly gr^nt ) Idefircto 
 know whether (as God appointed the eight day for the circum- 
 cifingofa child after it was borne ) Chrift hath appointed any 
 day, moneth, or yeare for a child to bee baptized after it is 
 borne. 
 
 Jf they fay, none, but when the child can manifeft repentance 
 and faith : then what manifestation hath Chrift prefcribed, whe- 
 ther if the child fay it repenteth him, and hee beleeveth,it ise- 
 nough, or what rules and ordinances Chrift hath given, by 
 which we may certainely know that now (and not before or af- 
 ter) a child is to receive Baptifme, as a repentant and belecving 
 finner : and let them tell us at what age of their children they or 
 any of them hath firft baptized his child unto remiflion of finnes. 
 Thefe things are needfull to be known, that wee may walke by 
 rule ; and being not yet fignified ( to my knowledge) in any of 
 their writings, I defire for my information, and for the better 
 clearing of thefe controversies, that they would fet downe their 
 do&rine touching thefe points. For it is required of all parents 
 to bi ing up their children in the nurture and admonition of the 
 Lord, Ephef, 6. 4, this they cannot do aright, unlefie they know* 
 when firft they begin to finne, and confequently when firft they 
 begin to beleeve. If they blame a child for finne whiles it is an' 
 innocent, they commit iniquity : if they keepe a child from 
 Chrift and Chriftian baptifme when it is a repentant and belee- 
 ving finner (which may be fo foone as it is a finner) they wrong 
 their child moftfinfully, to condemne that which Chrift juflifi- 
 eth. Theft things are worthy of ferious confederation both in 
 refpeft of our childrens eftateand of our owne, 
 
 And 
 
Of It Apt zing Infants* 53 
 
 And now ere I proceede further to anfwer their cavils, I will 
 fhew two commandements for the baptizing infants: the one 
 given of old to our fathers, the other given by Chrift. 
 
 I. That which was once commanded of God and never by 
 him called backe, is now (till to be done : as it is written, What 
 thing foever I command you, cbfcrveto doe it 3 Deut. 22.32. But 
 God commanded the outward feale of his covenant of grace to 
 be given tothe infants of his people, asin<7*», 17. 12,13. Hec 
 . that is eight dayes old /hall bee circumcifed among you^&c. animj 
 covenant jhall bee in your flefh for an ever lading covenant. And 
 this commandement touching the fubftanceot it, and outward 
 feeling of the covenant, hath never by him beene abrogated, 
 Therefore it is ftill to be continued, and our infants ( by vertue 
 - of that commandement) are to have the feale of Gods cove- 
 nant. 
 
 The common objection that this proofe is not from Chrifts 
 teftament, but from Mofes writings, is of no weight.For Mofes 
 wrote of Chrift, f oh. 5 .46 . The Apoftle laid none other things then 
 thofe which the Prophets and ^ATojes did fay Jhculdcome^ t^tls 26, 
 ll% Qhrij} came not to ekftroy the law or the prophets, but to Jul fill 
 Aiat. 5. 17. Paul proveth our juftification by faith in Chrift 
 from Abrahams example written by Mofes, as written not for 
 his fake alone.but for us, Rom. 4.3. 24. Therefore the example 
 of Abrahams infantscircumcifedjs written for us alfb.To mani- 
 feft this reafon more fully, I lay downe thcfe particulars. Firft, 
 That the covenant then made with Abraham was the covenant 
 of the GofpcI 3 which we now have. 2 That circumcifion the feale 
 ofthe covenant & Baptifm the feale of the covenant now,are one 
 and the fame in fubftance.The firft is proved thus,Paul faith, The 
 Scripture fore feeing that GodVtouldjuftifie the heathe through faith, 
 preached before the Go fpel unto Abraham^ Jn thee JJyall al nations be 
 blejfedyGzl. 3. 8. Again,when circumcifion was inftituted,the co- 
 venant w&SiThoufialt be a father of many Nations, &c. 17. 4. y. 
 this promile (as belonging to the faith of Chrift J is applyed to 
 our ftate under theGoipeKRom. 4. 13. 16. 17. and is by Paul 
 there oppofed to the law. Moreover the covenant with Abra- 
 ham,was that the Lord would be a God to him and to his fecde 
 after him, Gen. 17. 7. this promife implyeth bleflednefle to 
 him and them : for 5 Bleffed is the nation whofe God is the Lord, 
 
 H Tf*l. 
 
54 «^ Cenfure upon a D Ulogue 
 
 Pfal,% % .1 2. and this blellednefle commeth on none by the Law, 
 Rom. 4. 1 5. Gal. 3. 10,11,12. and that he fhould bcaGodmi- 
 to us, and we his people, is the fumme of the Gofpel, Heb. 8. 10. 
 2 Cor. 6.16. Revel. 21. 3. The difference betweene the fathers 
 and us, is, that tbey had the Gofpel in promife ; wee have 
 the fame Gofpel in performance, Luk. I. 69,7i,72,73,&c.A£ts 
 13.32. 33. & 26 6.They beleeved in Chrift that was to come 5 We 
 beleeve in Chrift who ig come : Their faith and ours is one in 
 fubftance, Heb. 11. Gal. 3.9. That circumcifion and baptifme 
 are alfo one in fubftance ( though different in outward figne) is 
 thus rnanifefted,Circumfjon was the figne of faith and holinefle, 
 Rom. 4. 11. and 2. 29. Col. 2. U. Deut. 10. 16. Baptifmeisthe 
 figne of faith and holinefle, A&S8.37, 38. Rom. 6. 3j4,&c.Cir- 
 cumfion was the firft figne and feale of entring into the cove- 
 nant : Baptifme is fo now. Wee now being buried with Chrift 
 in baptifme, are faid to be circumcifed in him,Col. 2. 1 1, 12. 
 which pLaincly manirefteth them to be one and the fame: even 
 as their other facramentall fignes,are faid to be the fame that we 
 now have, in refpeft of the things fignified, 1 Cor. 101,2,3.4. 
 I Cor. 5 . 7, 8. For as much then as the covenant with Abra- 
 ham and with us,andrihe feale of the covenant then & now, are 
 one in fubftance, it followeth, that the commandementthen to 
 give infants the feale of the covenant, being never repealed, bin- 
 deth us to give them the feale of the covenant at this day. The 
 exceptions whichtbeadverfaries make of the difference between 
 circumcKion and baptifme, fhall bee anfwered after in their 
 place. 
 
 Secondly, The fecond commandement for baptizing of in- 
 fants, is in Mark. 16.15. Goe preach the Gofpel to every creature • 
 he that beleeveth and is baptized, /ball befaved, OPlat. 28, 19. Goe 
 teach all nations baptizing them s &c. In this commiflion of Chrift 
 are two things, the preaching of the Gofpel to every ere tturejto 
 all nations-, and the fealing of the fame by baptifme. TheGof- 
 pell belonged to infants, and they are neceffarily implyed in the 
 firfhtherefore baptifme belonged to infants,6d they are as necef- 
 farily implied in the latter. Chrift biddeth them proclairaeor 
 preach the Gofpel : but what the Goi'pel is,is not here declared 3 
 we muft gather it from other Scriptures. The Gofpel (or Evan- 
 gelic) is the glad tydings or joy full declaration that the promife 
 
 which 
 
Of Baptizing Infants* 5 5 
 
 which was made unto the Fathers, God hath fulfilled the fame 
 unto us their children : the promife, (I fay) concerning Chrift, 
 and the redemption of the world by him, as thefe Scriptures 
 teach,Aasi3.3 2 >33 Luk- 1.54. 55 6 9- 70,71, 72,73, &c. 
 A&S2. 38,39. and26.2t, 23. Luke 4. 18. 21. So theGofpel 
 (which is the good tidings of the fulfilling of the' promife ) is as 
 large as the promife was : whereupon, not in the forementio- 
 ned Scriptures onely, but in many other places, the Apoftles re- 
 fer re theGofpel to thepromiie(or promifes) made ofold.as,?' »' 
 of faith^ that it might be by grace • to the end the promife might be 
 fare to all the feede. Rom, 4. 16. and, Nowwe> bfethren, as Ifaac 
 voas,are the children of promife, Gal. 4. 28. and, Chrift was a Mi- 
 nifler of the circumcifwn,far the truth ofGod y to confrmethe promifes 
 (made) unto the fathers : and that the Gentiles might glorife Cod 
 for mercie, Rom .15.8,9. and, That the fremife by faith offefus 
 (fhrifl,might be given to them that beleeve, Gal. 3. 22. and, Taulan 
 Apofile, Cr c. according to the promife of life jiphith is in Chrift fefus i 
 2 Tim, 1 .1 . & many the like. Not in generall only,6ut the parti- 
 cular promifes at feverall times, are {hewed to be accomplished in 
 the Gofpel ; as the promife to Adam, Rom. 1 6. 20. from Gen. 
 3.1 5. to Abraham, Luke 1. 55.73.iJ0w. 4. id, 17, 18. to Da- 
 vid, Luk, 1.69.70. A&s 2. 30, 31. tolfrael byMofes, Samuel, 
 and other Prophets, Acts 3. 22.24, 25. Luke 1.70. fo that all 
 the promifes of God are yea and Amen in Chrift, 2 Cor. i. 20. 
 And for the point in controverfie, the promifes of grace and Sal- 
 vation to Abraham and to his feede,Gen. 17.7.1s by the Gofpel 
 (hewed tobeconrirmedjLirke 1 55. A&S2* 38,39.0*1.3.14.16. 
 29. But the promife to Abrahams feede implyed his infants, 
 Gen. 17. 7. 10 12. therefore the Gofpel (which is the comple- 
 ment ofthat promife) implyeth our infants, and Co the Apoftle 
 faith,? he promife is to you and to your children, Afts t. 39 . And the 
 figneand fealeofthe promifewas given to Abrahams children 
 in infancie, Gen. 17 1 0.12. therefore it belongeth to our chil- 
 dren in their infancie: ahd wee ate (aid to bee the children 
 of promife as Ifaac was, Ga). 4. 28. But Ifaac was the child 
 of promife in his infancy, and had then the fealeof the promife 
 in his infancies When he was but eight daies old,A&s 7 8. where- 
 fore wee alfo in our infancie are children of the promife, and 
 have right to the feale of the covenant even then, or elfe wee are 
 
 H z not 
 
c $ *A Ctnfurt upon a D hlogue 
 
 notaslfaacwas. And thus Chrid commanding the Gofpel to 
 be preached , commanded the fulfilling of the promises to bee 
 preached, even all and every one of the promifes,without excep- 
 ting any : and Co commanded the promife of grace, and accom- 
 plishment of it to the feede of the faichfull even in their infancie 
 to be pieached. Likewife commanding the fesle of the covenant 
 to be applyed unto all within the promife, as freely and gene- 
 rally 3 now as ever it was of old, not excepting infants : hee 
 commanded infants to be fealed by baptifme, as they were fea- 
 led before by circumcifion. And feeing all beleevers are by his 
 commiflion to be baptized : the infants of the Church being be- 
 leeversf in refpe&of the beginning of faitrnthough not actually) 
 as I have formerly proved, they are alfo to bee baptized by ver- 
 tue of Chrifts commiflion, CMar. 16. Mat. 28. that fo the pro- 
 mifes unto the fathers may bee confirmed, and the Gentiles (as 
 well as the circumcifion, that is,the Iewe8)may glorifieGod for 
 his mercy. Rom. 15.8.9. 
 
 Now I will proceede to anfwer their exceptions, beginning 
 firft with this about circumcifion, and the Covenant with Abra- 
 ham. 
 Pag, 145. r« There-was 'a commandemznt for circumcifion ,Gen. 17. there 
 
 is none for baptifme of infants. 
 
 tAnf.Thh is before difproved, anda commandementfiicw- 
 ed Mar. 16. For the fealing of the feedc of the faithfull in in- 
 fancie, was a part of the Gofpel; feeing the Gofpel is the fulfil- 
 ling of the covenant and promife made to the Fathers, and to 
 Abraham in fpeciali, ^^.13.32,33.^^1.55.73. Jfitbee 
 obje&ed, that that baptizing of infants is not there particularly 
 exprefled : I anfwer, neither are other parts of the Gofpel par- 
 ticularly expreflfed there : but the Gofpel in g^nerall being to be 
 proclaimed, all parts of the Gofpel (wherof fealing the infants 
 is one) are neceffarily imply ed. Note alfo that that thingsare 
 taught and commanded fometime inScripture , though not in 
 cxprefie words : as the Trinitie of f erfons in the unity of the 
 Godhead, the refurre&ion of the dead, fas Chrift proveth) was 
 taught in Exod. 3. Eternall life in heaven, and eternall death in 
 hell are notexprefied in Mofes law : nor that they (hould have 
 Synagogues in every citie for the people to meet on the Sabbath. 
 Neither in the new Tcftament is it taught in expreflTe words, that 
 
 Chrift 
 
Of B Apt i zing Infants. 57 
 
 Chrift is coeflentiall, coequall , coeternall , with the Father: 
 or, that his death and obedience is the merit of our righteouf- 
 neffe , or fatisfa&ion for our finnes : nor exprefly commanded 
 that women mould receive the Lords fupper 3 nor example that 
 any did : with fundry other things which though they be not 
 exprefled in plaine words , yet are they foundly to be proved 
 by arguments from the fcripture. 
 
 1 . That commandcment included males only , children orfer* 
 ' <vants though unbeleevers , and excluded all females , though belec- 
 vers : fo doth not baptifme. 
 
 tAnfw. litis untruly fuyd that fervants unbe'eevers were 
 tobecircumcifed; they feigne this, the icripturcteacheth them 
 notfo, but the contrary. For circumcilion wasthefea/eofthe 
 righteottfneffe of faith, Rom. 4. 1 1, and ("hould it be fet upon un- 
 beleevers 3 which had no righteoufnefle, no faith? So God 
 ihouldbe made the author of a falfeand lying fea 1c : to fignifie 
 andtoaflbre the things which were not. Againe, every cir- 
 cumcifed per foil was to eate the Pafleover, and had al other pri- 
 vileges of I fraelsiaw, Exjd. 12. 48.4.9. the PufTeoverfignjfi- 
 ed Chrift > and the eating of itlifcby Chrift, 1 Cor. 5.7.8. 
 Ioh.6-57- But no unbeleever had thefe benefits. Ard if unbe- 
 leevers and Ifraelites had communion together in circumcilion, 
 Paflcover, and other holy things, then was the Church of Ifra- 
 el no communion of Saints, but a mixture with all forts of in- 
 fidels, whofoever would, contrary to £xod. 19.5.6. Lciit, 
 19. 2. and 20. 7. Dent. 14 1. 2. & 26. ig, 19. Lsvit. 20. 16 1 
 King. 8. 53. Though females (wanting that part of the body) 
 were not outwardly circumcifed » for that forcskine which was 
 not , could not be cut off: yet may we not fay they were exclu- 
 ded , for then they might not have eaten the Pafleover, Exod. 
 12. 48. They were within the covenant (Deuc. 29,10. 11,12.) 
 andimplyed in the males. As the men had that figne of purifica- 
 tion (according to the nature of the male) which women had 
 not : (b women had another kind of purification (according to . 
 thenature ofthefemalej which men had jiot,Levit. 12. Each 
 fex had their portion in the things that figured their redempti- 
 on by Chrift , according to their feverall natures. Therfore 
 when the outward figne was changed from circumcifing to bap- 
 tizing, whereof the female is as capable as the male , both fexes 
 
 are 
 
5 g A Cenfure upon a Dialogue 
 
 arebaptized. A&.8 12. So infants now are as capable of bap- 
 tifme, as ihey were of circumcifion, there is nothing there- 
 fore to debarre them from it. 
 
 2. The laVi> required circumcifion to be performed o>i the eight day; 
 fodoth not the law of baptifme. 
 
 Anfw. Whit of this fthe law of baptifme appointed! no day 
 at all for any : (hall none therefore be at all baptized ? The law 
 required the Pafleover to be kept on the 14. day of the firft 
 moneth, Exod.12. ThelawofChriftappointethnoday when 
 to eate the Lords fupper ; yet it is the fame in fubftance that the 
 PafTeover was,i Cor. 5 . 7,8. fo baptifme is the fame in fubftance 
 
 that circumcifion was , C°^°ff' *• J *> I * # anc * a8 a ^ ma y now 
 eate the Lords fupper 3 which might then eate the Pafchall : fo 
 all may now be baptized, which then were circumcifed. 
 
 4. B m when faith is manifefted } then is baptifme to be perfor- 
 med. 
 
 Anfw. Theymeznebymanifeftation, profeflion with mouth j 
 and by then they meane not before that time. This is deniedjand 
 formerly difproved, and they have no one word of God to con- 
 firme their do&rine. 
 
 2. Though infants manifeft no faith by their owne mouth, 
 yet the mouth of God manifefts them to have faith in the begin- 
 ning or (eede thereof, becaufe he teftifieth them to be holy , 1 
 Cor. 7. 14. which is not without faith : and teftifieth them to 
 have grace and righteoufnefle by Chrift, anfwerable to the cor- 
 ruption and unrighteoufnefle which they have by Adam, Rom. 
 5 . as is before declared. 
 
 Againe they fay , Neither circumcifion nor baptifme, are feaTes 
 of the covenant of life and falvation . that Which is now thefealejwas 
 ever the fame ^which is the holy fpirit ofpromife y 2 Cor. 1 . 22. Ephef^ 
 
 X.13.&.4.30. 
 
 tAnfiv. A bold untruth contradifting the A^oftle who cal- 
 
 !eth the figne of circurncifion , the feale of the riohtebUfrteffe of 
 
 • ptit'h^Kom. 4. II. and righteoufnefle of faith is life and falvati. 
 
 on, Gal. 3. 1 1. Eph.2 t $, and thecovenant which circumcifion 
 
 fealed was that the Lord 'Leonid 'be their God , Gen.17 7.. fo.anct 
 
Of Baptizing Infants. 59 
 
 fcethofan outward vifible feale , which isalfo a figne and on 
 the body. Again 5 the covenant may have more fealesthen one:fo 
 that li the Spirit were an outward feale, yet might circumcifion 
 be a feale alfoofthe fame thing. Mofes calkth circumcifion a 
 figne or tok^n, Gen. 17 1 1 . but he no where calleth it a feale : yet 
 Pjulcalltthitafeak, becaufein truth ituaafc, and more then a 
 bare figne, For a figne is to make fome other thing knowne ya- 
 to us, as the doole- Hone or land- marke is for diuMn&ion of 
 grounds : or it is further to put u*in niindeot things former- 
 ly done, as the (tones at Gilgall were tor a memoriall to Ifraell 
 how their Fathers pafled through Jordan, lojh. 4. 20. 21.22. 
 But a feale goeth yet further , and certifieth or aflureth of any 
 promisor gift. Now becauie circiiincllion was fucb.i figneas 
 afTured unto Abraham his righteoufntfie by faith in Chrift the 
 promised feede : therefore the A poftle rightly calleth it a feale. 
 Upon which ground we alio rightly call the Pafleover,Baplifme 
 and our Lords Supper Scales, becaulethey are fuch tiroes as cer- 
 tifie and allure us of forgive nefle of finnes, and of righteoufnefTb 
 and falvation by Chrilt. And from this we have a moll certaine 
 ground for the baptifbe of infants: becaule baptifme i»s no more 
 now, then circumcifion was of old , namely a figne and feale of 
 righteoufnefle by faith. And if infants had fuch a feale under 
 thepromifeof theGofpell : how mould itwithany colour be 
 denyed now under the performance of that promife . ? Uuiefle 
 we will fay, Chrift hath not confirmed the promid-s made unto 
 the Fathers,contrary to Rom. 15. 8. 2 Cor. 1. 20. 
 
 Further they fay, There is but two Covenants , the Law and the p.^ , - 
 Gofpell, the Old and the New, Cjal, 4. The eld covenant, the Law, 
 was made with the children of Abraham after the fie fk, and had eir- 
 cumcifion in their flejhffr a figne thereof. The New covenant the 
 Oofpell , is not made bm Vt'tth the one feed, Gal. 3.15. that are of 
 the faith of tAbraham. The children oftheflefh are not they to whom 
 this covenant is made >Rom . 9. 8. the children of the flejh mttft be 
 put ont 3 &c. Gal, 4. 30. So that the covenant Vvith Abraham and 
 his children after theflcfhjtoasnot the covenant of life and falvation-, 
 it was the covenant of worlds, of the law, &c. 
 
 Anfto. In thistheir plea, there is a little truth, but much er- 
 rour anddelufion. It is true, there were but two covenant^ 
 the Law and theGofpell. There isfophiftry and delufionin 
 
 their 
 
60 A Cenfure upon a Dialogue 
 
 their faying, the covenant of the Law was with the children of 
 Abraham after the flefh : for as after the flefi meaneth naturall 
 generation , (o Ifaac, Jacob, and all the Ifraelites, even Chrift 
 himfelfe was Abrahams children after the flefh, Mat. I . i . Rom. 
 1.3. and 9.3)4, 5 . yet were not they aliens from the covenant 
 of the Gofpel. But as the pfh meaneth corruption of nature, 
 Rom.8. i ,8,9. and as men have no other generation of the Spi- 
 rit, but of the flefh, lohn 3. verfe 5,6. in this fenfe it is true, 
 that the children of the flefh are not the children of God, Rom. 
 9.8. and they are under the Law, not under the Gofpel. Butthis 
 19 nothing' againft the truth we maintaine. Forlfaac whowas 
 Abrahams feede after the flefh in thefirft fenfe,but after the fpirit, 
 and by promife in the (econd fenfe, hee wascircumcifed in his 
 infancy. Now all the Chriftian Church are as Ifaac,children of 
 the promife, Gal. 418. and our infants though by nature Cas it 
 is corrupted) they be children of wrath, Eph. 2, yet by promife 
 and grace in Chrift, they are children of God, Rom. 5. and 
 therefore are to have the fealeofthe covenant of grace in infan- 
 cies Ifaac had, even as by Abrahams juftification, theApoftle 
 proveth the juftification of us all, Rom. 4.3. 22,23,24. 
 
 Errour it is that they fay, Abrahams chilartn had Circnmcifton 
 in the ft fk for a figne of the old covenant or Law, For fir ft, the Law 
 was given by Mofes, lohn 1.7. many yeares after Abraham, and 
 could not difanull the Covenant with ^Abraham, or make the 
 promife of none effeft, as the Apoftle plainely teachethus,Gal. 
 3. 17. Chrift alfb faith, Circ'umcifion was not of CMofes, but of 
 the Fathers, John 7.22. Secondly, the covenant which circumci- 
 (ion fea'ed, was that the Lord would be a God to Abraham and 
 his feede, Gen. 17.7. 10. this was the covenant of the Gofpel, 
 Heb. 8.8. 10. Revelation 21. 3. Thirdly, Circumcifionwas 
 the feale of righteoufnefTe of faith, R.om.4.1 1 .but the law is not 
 of faith,Gal.3.n.t2. therefore Circumcilion was a feale of the 
 Gofpel promifed feale of the covenant of grace. 
 
 Whereas they fay, the new covenant, u not made but with the 
 one feede , gal,$.i6- It is true,and maketh againft them : for that 
 one feede, is there fhewed to bee Chrift ; not Chrift in his owne 
 perfon only,but Chrift with his Church,which make one myfti 
 call body, 1 Cor, i2.i2.Ephef.5.30,3i 5 32. Now the infants of 
 the Church are by the covenant of grace of the body of Chrift, . 
 
 even 
 
O f Bap i zing Infants* 61 
 
 even as by nature they are of the body and ftocfc oiAdam&s be- 
 fore fin the treaty of Original! ftnne t ) wee have proved by Rom. 
 5 . fo that the new covenant is made with them alfo , and ther^ 
 tore the feale of that covenant is due unto them now, as it Was in 
 Abrahams dayes. 
 
 Next this, they goe about to prove, That the Covenant where- Page 147, 
 ofcircumcifion was a figne, Gen. 17. Was not the fame which wee 
 have now in the Gofp*l : becaufe the Lord (aith t it is not the fame , 
 Ier, 31.31. He b, 8. 6 it is a nevs covenant that wee have under the 
 Gojpel, 
 
 Anfw. It is no marvell though thefc men fo often flander u?, 
 when they dare belye the Lord himfelfe. Neither doth the Pro- 
 phet , nor the Apoltle ( in the places by them cited, or ) any 
 where fay, that the covenant which Abraham had, and which 
 was fealed to him by circumcifion, is not the fame which we have, 
 I have before proved them to be one in fubftance by Gal. 3 .Rom. 
 4.1 1 . The covenant fpofcen of by Ieremy,was made when God 
 tooke them by the hand to bring them out of j£gypt, Ier. 3 1 , 
 32.Heb. 8. whereas the covenant with Abraham was many 
 yeares before,Gal. 3.17. Thereforethe covenant made with A- 
 braham by promife, is the fame that we now have by perfor- 
 mance and confirmation of that promife, Luke 1. 54,55,72,73. 
 Rom. 1 5.8. 
 
 Againe they fay, though Abraham himfelfe had the covenant of Page 1 48. 
 grace promife d him^by Which promife he hadfalvation in the Meffiah 
 to come ; yet had he not the ordinances of the New covenant which we 
 have : and therefore none ofhisfcede in the fiefh could be partakers of 
 that which he had not himfelfe, 
 
 sAufXney grant enough to their owne condemnation : for 
 if Abraham? covenant was of grace and falvation by Chrift; 
 then was it not of the Law fas before they pleaded) for that cau- 
 feth wrath and damnation, ftom.4.1 5.(^1.3.10,1 2. We pleade 
 not for the fame external Ordinances or manner of outward dif- 
 penfation: but for the famefubitanceof the covenant, which 
 was of faith, not of works: and fo or theGofpcI,notofthe 
 Law, as Paul tcacheth us, Rom. 4. Gal .3. The Ifraelites Pufleover 
 of theLambe, and our PafleovcrChrift : their feaft of unleave- 
 nedcakcs 3 and ours, ( 1 Cor. v 7- 8 - ) differ apparently in the 
 
 I out- 
 
62 %A Cenfureuf on a Dialogue 
 
 outward ordinances.So their bread of Manna from heaven, ou r s 
 ofwheate from the earth ; their drinke of water from the Rock, 
 ours of wine from the grape, (in the (upper of our Lord) how 
 greatly doe they differ in the outwad things? yet were they the 
 fame fpirituall meate and drink both to them and us,even Chrift: 
 as the Apoftle teachcth, I Cot. 10. 3.4. So Circumcifion and 
 BaptUmedifTermuchin the outward rite and ligne; but not in 
 the fubftance or thing fignified . 
 
 Yet ceafe they not their idle contention, but further fay con- 
 cerning us. They [peake untruly , in faying that the covenant 
 which this new is not like, is that law given upon mount Sinai, 
 Ex0d.i9.n0t that in Gen. ljS*Marke the words (in fer.$i.Heb. 
 8. ) Not like the covenant that f made with the fathers, Vvhenltooke 
 Pag, 1 48. t y m y^ f y fj an j t0 y r i n g xhem out of Egypt, Vthich is mentioned in 
 £xod. 5. not, Sxod, ip, then did God appeare to Mofes, and com- 
 manded him to take them by the hand and leade them out zs£gypt 9 
 ■where the covenant is mentioned in vcrfe 6. lam the God of thy fa- 
 thers Abraham, &c. 1 am come to deliver them, &c. to bring them 
 into a good land, &c. which promife was made unto their father A- 
 
 hraham. 
 
 Anfw. The untruth and ignorance is in themfelves that fo rea- 
 fon. For there was no covenant made in Exod.3. Let the place 
 be viewed. Though if there had then a covenant beene made, it 
 were nothing to our purpofe ; becaufe Abraham was dead ma- 
 ny yeares before, and we reafon of the covenant made with him 
 and his feed, whiles he lived, Gen. 7, But in Exod. 19.51, &c. 
 the Lawes are promulgated. In Exod. 24 7,8. the covenant is 
 made up and dedicated. And that this was that firft and old co- 
 venant which mould be aboliflied, Jas Jeremy foretold, the Apo- 
 ftle doth plainely manifeft.For having mewed the promife here- 
 of in Heb. 8. 8. to 1 3. he profecuteth the fame matter in Heb.p. 
 flawing the differences betweene the firft covenant and the fe- 
 cond, or the old and the new; and how a covenant (or tefta- 
 ment) muft bee confirmed by blood and death : which for the 
 new was by the death of Chrift, Hir£. 9.J9. 16. and for the firft, 
 it was with the death and blood of bullocks and goates, where- 
 with Mofesfprinkled the people, verft i8 3 19, 20. And this was 
 that action recorded in Exod. 24. done at mount Sina. Moreo- 
 ver 
 
Of Baptizing Infants* 63 
 
 verobferve here thefe mens fraud: Jeremy fpeaketh of a cove- 
 nant made - t they tell us of a covenant (or promise ) mentioned iti 
 Exod.%. as it 'to make a covenant when they came out of JE- 
 gypt, and to mention a covenant or promifeimade many yeares 
 before with Abraham in Canaan., were all one. That which is 
 alledgedofthe land of Canaan promifed in Gen. 17. 8. is true, 
 as a type or figure.bnt nut as the maine thing there intended. For 
 Abraham hitnfelfe hid no inheritance in the land of Canaan, 
 no not fo much as to fet his footcon, Ails 7.5. how then did 
 Circumcifion feale that to Abraham, which God never perfor- 
 med to him? Is not this to make Gods promife to him, vainef 
 TheApottle is abetter expofitor, who faith, that circumcifion 
 fealed to him right eon fneffe of faith, which he had before, Rom. 4. 
 1 1, and telleth us, how by faith Abraham fojourned in the land of 
 tromife, as in a {trance Countries and looked for a heavenly citie and 
 country, which heunderftood to be figured by that earthly land: 
 Heb. 11. 9, 10, 16. And if the pofTetfion of Canaan was that 
 which circumcifion fealed,then Abrahams fervants,yea & all his 
 fonnes by Keturab.&nd al profely tes of other families,that were 
 circumcifed, were deluded with a vaine promife : feeing none of 
 all thefe had ever inheritance in Canaan, but onely thelfraelites 
 the pofteritie of Ifa.tcyjhxch were numbred in Numb,i6.2 .to 5 3 . 
 
 Againe, they except thus. The covenant umade inCen.iy. page ijo. 
 with Abraham and his feed y not with every faithfull man and his 
 feed : Is every faithfttll man Abraham > what proof e for that i ft is 
 well if wc be Abrahams [cede, &c. 
 
 Anf.The exception is frivolous :for by vertue of that covenant 
 with Abraham who circumcifed his infants, Ifaac his fon, lac ob 
 his fon, all the Ifraelites in their generations, & every faithfull 
 profely te of the heathens, circumcifed their infants.So the faith- 
 full now, who all are Abrahams feed, & heyres by promife, Gal m 
 3. 2 9, do feale their infants with Baptifme as of old they did with 
 circumcifion, for the promife is to fuchand to their children, 
 A&***39. When <P<w/ bringeth Abrahamsexample for jufli- 
 fication by faith, Rom. 4. if any fhould trifle and fay , what is 
 that to us? Weare not Abrahams: the Apottle tdkrflg it was 
 not written for his fake alone t but for as alfo y Rom. 4. 23.24 So fay 
 we j that Abraham g*ve his infants the feale of the covenatir/uis 
 
 I 2 not 
 
$4 %A Cenfureupon a Dialogue 
 
 not written for him alone, but alfous. But they proceede and 
 fay, in Rom. 4. 2*. Abraham received the ft gne of Circumcifion, 
 pag. 151. t y r ea i e f t h e rightecufneffe of faith which he had, When he was un - 
 circumcifed, that hefhouldbe the father of the faithj T ull \&c. This 
 proveth that Abraham received fire umcifion tofeale up his father- 
 hood ofthefiithfull^ not that he received it tofeale up his faith in the 
 Cfrfeffiah, which he had 2 4 , yeares before ; but afeale of his faith in 
 beleevingGod, that hefhouldbe the father of many Nations >Cjen. 
 17 A,Rent,A 1 7. and this was imputed unto him for righteoufnejfe, 
 
 Rom 4. 22. 
 
 Anf. They are blinde, and would make blinde. Firft, There 
 is no faith that can bee imputed to any man for righteoufnefie 3 
 but the faith that is in the Mefliah; as the Apoftle proveth at 
 large 3 infl0w.3. 2 1.22. 24-25. and Rom^C-al^, 1. And Abraham 
 beleevingthepromife of a feed, which bcleefe was counted to 
 him for righteoufnefle,Gen. 15.5 6.beIeevedChrift principally, 
 as his feede after the flefh: for otherwife,how could all nations 
 be blefled in him, that is in his feed, as God promifed, Gen. 12. 
 3. Gal. 3.8.16. 
 
 Thirdly, the Apoftle difproveth their vaine glofle,when ha- 
 ving (hewed how Abrahams faith was counted to him for 
 righteoufnefle, Rom. 4. 9. to 22 . he annexeth,that this was writ- 
 ten for us alfo,to whom itfhall be imputed, if we beleeve in him, that 
 raifedup Jefus^ verfe 23.24. But if Abrahams faith had not been 
 the faith in Chrift,the Apoftles argument from his example had 
 beene impertinent. 
 Paee 1 < 2. Finally they fay , Abraham received fircumcifion as none re- 
 
 ceivedit : and faith Was required of none to Circumcifion : but faith 
 is required to Baptifme : and therefore thefe be but mens dreamt s,and 
 chafe in fie ad of wheat e, 
 
 Anf Indeed they would give us chaffe for wheate. They 
 would have us beleeve that Abrahams circumcifion fealed his 
 fatherhood,not his faith in Chrift: which dreame is before refu- 
 ted.They would teach us two ©r more circumcifions, one which 
 Abraham had, another which other men had. But as there U 
 one Lord^ one faith, one baptifme, Ephef 4, 5. Co we finde but one 
 circumcifion, which all our fathers received. They would per- 
 fwade us, that whatfoever Paul faith, that circumcifwnwas the 
 
 feale 
 
Of Baptizing Infants. 6 $ 
 
 feale of the righteoufnejfe of faith, Rom. 4.1 1 . yet faith was required 
 of none to Circumcifion. Butwho will beleeve this their dreame ? 
 will God feale righteoufnefTe of faith to them that have no faith? 
 This is to make God the author of vaine and worthlefle fealcs.If 
 it fealed not to men righteoufnefle of faith, what fealed it ? Not 
 the land of Canaan, for (as is forefhewed) no child o\ Abraham 
 by Ketn rah, no Profelyte had inheritance in Canaan •• no not 
 Jfaac, nor Jacob, who were but Grangers in the Land, as Abra- 
 ham was, Hebrewes 1 1 . 9. Not the Covenant of the Law, for 
 th at was not given till many yeares after Abraham, neither could 
 any man have righteoulheffeby it, but wrath and curfe,Gal. 2. 
 10. But had noterrour blinded their eies, they might fee that 
 the covenant fealed by circumcifion was,that the Lord would be 
 a God to them m\<\ to their feede after them. Gen. 17 7. and this 
 Was the covenant of grace in Chrift, Heb.%. 8. 10. 
 
 Agamft Peter sDsidir\nQ\Y\ A£b 2. 38, 39. where he faith, the 
 promife is made toy on and to your children • they cavill {.husjvbere- p loe , ^ 
 as many ftumb J? at the word Children, conceiving that it is meant 
 of Infant Sy it is here and el 'few here u fed often in the Scriptures for 
 men of understanding, <^4tls 3., 2 5 , &c. 
 
 Anf. How ftruggle thefe men a gain ft the light ! It is true, that 
 the word (fhildren often meaneth men of undei Handing: but 
 meaneth it not Infants alfo ? The word feede , ufed in Cjen. 
 17. often implyeth old perfons alfo : will they therefore in- 
 ferre, that the promife and feale thereof to Abrahams feed, be- 
 longed not to his feed in their infancie? So neither is there any 
 reafon to thinke that the promife to the Jewcs and their childi en 
 mentioned in All, 2. is meant only of men of underftanding,and 
 not alfo of their children in infancie For when the Apoftle fpea- 
 keth of the promife to them and to their children, concerning 
 Chriftand remiflion of fins by him.and fealing the fame by Bap- 
 tifme : he hath evident reference to the promife made of old to 
 Abraham, which concerned the fame things, and was fealed by 
 circumcifion : as appeareth by comparing tuk.i. 54, 55. 72, 73^ 
 &c.GaI.3 8 i<5. 
 
 Whereas the Apoftle 1. Cor. 7. 14. calleth a beleevers chil- 
 dren holy • thefe men expound him thus : If your children tn your 
 oWne judgement be holy > Andy of* doe not put them awajVphenyou are 
 
 con*- 
 
56 -A Cenfure ufon a Dialogue 
 
 converted to the fair h t but ufe themftill as jour children , ejrc. then 
 may yon keepe your Wives being holj , they beingofaneerer naturall 
 bond then your children^ and uf them dill as your wives ^c. Their 
 reafon cfthis interpretation is\becau[e holineffe fometimes figntfieth 
 when a ferfon orthinais fet a yart or fan Hi fie d to the beleever,\ Tim 
 4. 5 Tit. I. 15. Thus is the unbeleeving wife holy , and thus are 
 the children holy , and not othtrWnfe, 
 
 xAnfw. That children are thus fan&ifiedtothe beleeveris 
 true : but in faying , and not othertvife , they doe violence to the 
 Apoftles do&rine, and the truth is not in them. For n\ft he 
 meaneth not the children to be holy in the parents judgements; 
 but telleth them his owne judgement , they are holy : and ufeth 
 it as a reafon to confirrne his former do&rine. 
 
 Secondly, he meaneth not in refped of putting the chil- 
 dren away from civillufeas children ;forfono more mould be 
 faid for the children of the faithfull , then for their infidell 
 fervants : for Philemon miught and did retaine Oneiimus for ci- 
 vill ufe as a fervant , before he was converted to Chrift , Phil, 
 5 . 1 0. 1 1 . &c. and beleeving fervants might dwell and converie 
 civilly with unbeleeving matters , 1. Tim. 6. x. 2. Yea mif be- 
 gotten children and baftards were not to be put away in refpeft 
 of civill ufe : for who mould nouriih or bring them up 3 rather 
 thentheir owneparents, 2. Sam. 11. 4, 5. and 12, 14,15. 
 &c. 
 
 Thirdly, they corrupt the Apoftles reafon, which is not to 
 this effeft, If you may keepeyour children, then you may keeps 
 your wives: But thus, your unbeleeving wives you may keepe, 
 for they arc fancYified unto you becauie the children which you 
 beget of them are holy: and fo the holineffe of the children is 
 an argument and prOofe that they might ftill retaine then un- 
 beleeving wives. 
 
 Fourthly , they change the Apoftles words amiffe : he faith 
 not of unbeleeving wives that they are holy, but fan&ified to the 
 beleeving husband ; but the children were holy. 
 
 Fiftly,the fanftification of meates,and purity of other things, 
 mentioned in i.Tim.4, 5- Tit. I.,i$. is not meant of religious 
 fan&ification , but for civill ufes: whereas the children ofbe- 
 leevers are otberwife holy , namely , in refpeft of the covenant 
 
 of 
 
OfBaptizinglnfants. 67 
 
 of grace and Church of God, as is abundantly proved before, 
 by Rom. 5. where , as they have naturally finne and unrighte- 
 oufneflfeby Adam, Co they have holinefle and righteoufnefle 
 by the grace of GodinChiift. Alfoby Gen, 17. compared with 
 Rom. 4. 1 1 . where Abrahams (and all faithfull mens) children, 
 are with their parentsin the covenant of graccand have the feale 
 of the righteoufnefle of faith. A nd upon this ground doth Paul 
 ftrongly prove the beleevers might keep their unbelceving wives, 
 becaufe the children which they had by fuch, were (by reafon 
 that one parent was a Chriftian) holy, to wit, with holinefle of 
 thecovenant made with the faithfull and their (eede. And in 
 this refpeft the children of thofe that are in thecovenant, aic 
 faid to be borne unto the Lord, and to be his children, £z.e\. \6» 
 8. 20. 21. whereas in theother refpeft, all children in the world 
 are the Lords, Exod. 19.5. And Co the children of the Church 
 are called the holy feedc, differing herein from the feed of other 
 people, Ezsra 9. 2. 3. which if thefe oppofites had understood, 
 they could not thus have flumbled at the Apoftles words, and 
 wrefted his meaning. 
 
 But they pleadfurther, that the Ayoflle faith not y elfe were your p g 
 
 Infmts 3 but elfe were your (Children unc leave, but now they are ho- 
 ly, fothat all the children of unbtlecvers are as holy by this place 
 as infants^ &c, andfo nrnfl be Baptised, 
 
 tAnf Herein they feeke to pervert the ftraight waies of God: 
 As if they fhould fay : God (when he made with Abraham that 
 everlafting covenant which circumcifion was a feale of)faid not 
 that he would bee a God unto him and to his Infants after him, 
 but to his feed, Gen. 17. 7. fo that all the feed of Abraham 
 ( Ifmaelites, EdomitSy &c.) were as holy, and as well within the 
 coveant of Grace and tobeccircumci(ed,asthe Ifraelites which 
 were the generation of Ifaac. 
 
 But they fhould obferve that the covenant of mercy pafletb 
 from the Fathers to the children from age to age , even to the 
 thoufand generation,ifthey love God and keepe hiscommande- 
 ments: whereas if they turnc away and hate him 3 heevifitetlv 
 their iniquity, Exod. 20. 5. 6. £*<■£. 1 8. 9 ,1q, j$. Children of be- 
 leevers when they are borne of their parents, ( and all are borne 
 Infants) are all in the covenant with their patents ♦, and were of 
 
 old 
 
58 A Cenfure upon a D Ulogue 
 
 old to be Circumcifed, are now to bee baptized* If the children 
 beofyeares when their parents enter into the covenant, either 
 they aflent and enter into covenant with them, or they difient 
 and enter not. So Ifmael Abrahams child , being taught of 
 his father to keepe the way of the Lord ( Gen. 18. 8 ) and not 
 difobeying, heewas with his father circumcifed atthirteene 
 yeares of age, Cjenef. 17. 25. Likewife all children now af- 
 fenting unto and walking in the faith with their parents, are 
 to bee baptized at what age foever. But when Iirnael fell 
 from his obedience, then was hee caft out of Abrahams 
 houie , and was no longer counted for Abrahams ktde ' 
 but in Ifaac was his feed called, Gen, 21. 10. 12. Ifmael 
 was ftill Abrahams feede and child in nature , according to 
 the flefh 5 but hee continued not ftill the child of the co- 
 venant 3 Galat. 4. 29, 30. nor Abrahams feede according 
 to the promife. Even fo , if children of beleevers now be- 
 ing of understanding , dee refufe the faith of Chrift , or 
 fall from it, they are to bee kept out of the Church, or 
 caft out from it : and fo the (eale of grace and falvation 
 belongeth not unto them , ( Ezekel. 18, 24. 2 Chron, ij, *. 
 LMath. 3.7, 9 , 10.) as it belongeth to all the infant of the 
 faithfull, and to all their children (of what age foeve ) that 
 received the faith of Chrift, and abide in it with them. And thefe 
 men greatly miftake if they thinke wee hold children 
 are to bee baptifed , or arc holy , becaufe they are our 
 children by nature, (for fo they are children of wrath, E-phe. 
 2. 3. ) but they are holy, and fo have the feale of falva- 
 tion, becaufe God hath gratioufly accepted them into his 
 covenant with our felves' : and keepeth them in it untill 
 they fall from faith and obedience of Chrift 3 even as wee 
 our (elves continue in the covenant, whiles wee continue 
 in the Chriftian faith, and no longer- 2 Tim. 2. 12. A9 
 wee are the Children of the firft Adam, we are all finners, 
 difbbedient , unrighteous and under condemnation: but as 
 wee are the children of the fecond Adam (Chrift) Wee are 
 all holy, made obedient , righteous, and heyres of falvati- 
 on , according to the Apoftles doctrine in Romans 5. 
 
 *2. 2It 
 
 Againft 
 
Of Baptizing Infants. 69 
 
 Againft another proofs f-Hiptiime of Infants, gathered 
 from Pauls words in 1 Cad i'\ 1 ; 2, &c. v hci e hee fptaketh. 
 of all the J fraelites Baptifnieujthj cloud : he Tea : they 
 
 ftruggle with little reafon or colour of truth. For (to omit 
 their difcourfe of Pauls fcope in bringing that in, which no 
 way cleueth the controvert.) they tel I us : 1 . That Mofes did 
 not at all wajh tbemwith water in the clond and fea. 2. That tbu 
 of Mofes is called Baptifme bycemparifon, as Noa\l9 A>\is called Pa „ T .^ % 
 ibe figure oft he Baptifme tbttfavtth w : fir as the Ark f'ved tbofe p a g. 141. 
 in it from drowning ; ft the Israelites were all under tbe cloud and 
 intbe fta, and the sen baptized or ffeguarded from diftru&ionof 
 their enemies, 3. That it pie j fid tbe Holy Gbcfi to fay they were ' 
 baptized in the fea >nd clvftd, becaufe tbe fe% andchuJs was their 
 fafety y 4S Noahs Ar\ tvas : And as Chrift faith, thy are baptized 
 that fuffer for hi* f.ke : So thre is a 1 much warrant to injoyn In- 
 fants tofuffer ptrfecution, heemfe it is called 'Baptifme, at to baptize 
 tbentybecaufe thee lend and fea it called Baptifme. 
 
 Anfw. How many wreftings and windings are in thefe 
 mens words ? 
 
 Firft, th .7 (ay, Mofes did not at all bapt:*.* them with water. 
 And why? Was there no water (think rhey) in the cloud 
 and in the fea ? Let themconfider,.E.v?</.i4. 24, 25. compa- 
 red with Pfal.jj. i<* 3 t7,&c.. and they may ice there was 
 water eno ^gh in the cloud : and they will not fay (I think) 
 that there was no water in the fea. AH outward baptizing 
 or warning, mutt be with water, cr'fome other liquor; If 
 they were not bapt'z-d with water, what other Jiquor were 
 they baptized in ? Not with blocd, 3$ in the Baptifme of fuf* 
 f ring death for Chr.'fts lake, which they impertinently men- 
 tion. Not with wine or ftrong drink : for they found none 
 fuchinthe WilderneiTr, If they can (hew nothing but water 
 to baptize them in, ktthem deny no more (for fla- me) that 
 they were baptized with mtcr. God fpke to our fathers by 
 the Prophets at fundry times (or in * fwdry parts, as it * m;>ipip2V< 
 were by niece-meal) a? the Apoftleteacheth, H'b'. 1 r. 
 
 By Mofes he (he weH I :o\y 1 he eloti i removed t ore 
 
 Ifraci, and flood behinde them, (a? th^y pffed 
 tea) and gave them light, but was darkneffe to the t 
 
 K " and 
 
jo tA Cerf ure u $ m A Dialogue 
 
 and from this fiery cloudy pillar the Lord looking, troubled 
 the Egyptians, and took off their Chariot wheels, that they 
 drave them heavily, Exod,2^. ip, 20, 24, 2$. This being 
 briefly and obfcurely told by Mofts, God after by ssifaph ano- 
 ther Prophet, who flieweth the manner of it; how not only 
 the waters or the fea law the Lord, when they fled and par- 
 ted; but the clouds alfb (from above^ powrcd out water 
 when they rained ; the skies lent out a found by thunder, &c. 
 R J thus the ground being fbftned with the rain, occasioned 
 a £ m ' the chariot wheels of the Egyptians (Hicking in the mire J to 
 
 fall off, and hundred their purfuit, <pfal. 77. itf.&c. After 
 this the Apoftle ( taught by Gods Spirit ) manifefteth the 
 myfterie which before was kept fecret ; namely, how this pafc 
 fage under the cloud (which rained) and through the fea was 
 aBaptifinetothe7/?<«e/i/t?/; even as Chriftian mens wafhings 
 in rivers or vellels, was a Baptifme to them. And as the man- 
 na which Ifrael eate, and water from the rock which they 
 drank, was the fame fpirituall meat and drink which wee 
 have fignified by Bread and Wine in the Lords Supper, fo 
 their warning in the cloud and fea, and our wafhing in vef- 
 1 Cor.i$M,i, fe[ s or r ivers, is fpiritually the fame Baptifme. From hence 
 Aft 16 l\ wee 8 atner tne baptizing of our Infants by two arguments : 
 I . All our fathers, (faith VmI) were baptized in the cloud and fea : 
 therefore (fay we) Infants ; for feeing there was no other bap- 
 tifme but that in the cloud and fea,fuch of our fathers as then 
 were infancs,were at that time baptized, orelfemany of our 
 fathers f even all the infants of many thoufand Families^ were 
 never baptized ; wich is contrary to the Apoftles doctrine. 
 And if Infants had baptifme under Mofes, it cannot (without 
 any colour of reafbnj be denyed them under Chrift. 2. In 
 that the Apoftle teacheth us, that the extraordinary and tem- 
 porary facraments (or feals of ftlvation) which Ifrael had, 
 were the fubftance and truth which wee now have, though 
 Mofts doth not fo exprcfTe : it followeth upon like ground, 
 that their ordinary feals ; namely, Circumcifion and the 
 Pafleovcr,were the fame in truth and fubftance with Baptifme 
 and the Lords Supper which wee now have. And being the 
 fame, as Infants had circumcifion then, fo they are to have 
 baptifme now* Secondly^ 
 
Of Baptizing Infants, n\ 
 
 Secondly, whereas they fay that of Mefes was called baptifm 
 by comparison, as if it were not properly baptifme: they 
 fwerve from the right way; ic was as truly and properly 
 baptifme to them^ as ours is to us, though the manner of 
 adminiftration differ : even as their Manna and Water were 
 as truly and properly the facrament of Chrifts body and blood 
 to them, as Bread and Wine in the Lords Supper arc to us. 
 Other wife the Apoftlcfhou Id not fay truly, that they were 
 the fame, i Cor. 10.3,4. 
 
 Thirdly, Noabs Ark is not called the figure of 'Baptifme, as 
 thefe corrupters of Scripture tell us : butbaptifme ("faith the 
 Apoftle) Is a like figure (or antitype) 1 Pet.$. 21. So that 
 the faying by water of eight men in the Ark, was a type or 
 figure; andthefaving of a few now by water in baptifme, is 
 an antitype, or like figure; both of them figuring falvation 
 by the death of Chrift. 
 
 Fourthly, neither do thefe men fet down the rcafon fully 
 and rightly,why they are faid to be baptized ; namely, kcjufi 
 the cloud and fea wat tbtirfafety>at Noahs Arkjwas : for though it 
 may in fome fenfe be granted, that thefe were their fafety, as 
 Baptifme is our fafety, (for it is faid to fave us,i Pet. 3.2 1 .) yet 
 properly they were faid to be baptized in the cloud and fea, be- 
 caufc they were in them facramentally warned from their fins, 
 and planted together in the Iikenefs of his death,burial,and re- 
 ft rreclion,as we are now by baptifme,R<Jw.6.2,4,5,The cloud 
 fcrved them for three ufes : 1 . Toproteft and keep them fafe, 
 Efay 4. 5 , 6. 2 . To guide them in the way that they fhould 
 go,N#*w£.9 # i7, &c. Exod.i$.n. and theft two were ordi- 
 nary* 3. To baptize them by powring down water, and this 
 was extraordinary, and but one time in the red fea, for ought 
 wefinde. And in this ref peel:, Paul faith, they were baptised 
 in it. 
 
 Fifthly, their laft fpeech of inpymng Infants tofufftrperft- 
 cution,*s well as to baptize them,is ipoken with a wrie mouth : 
 for as we injoyn not Infants to be baptized, though we baptize 
 them; fo can we not injoyn them to fufFer perfecution. But 
 this we fay and know ; as Infants are baptized into Chrift, fo 
 oftentimes they fuffer perfecution for Chriftj being with their 
 
 K 2 parents 
 
j 2 <tA Cenfure uyon a Dialogue 
 
 parents afm\fted,imprifoned,bani(hed,&c. yea,and bereaved of 
 life it fclf-j to thac they have even the baptifme of blood or 
 martyrdoms alfo. 
 
 Whereas we find mention ofwholehoufholdstohave been 
 
 baptized by the Apoftles -, from which example it is probably 
 
 p » 4?. gathered, that Infants alfo were baptized. Againft this ihey 
 
 difpute thus. I. There are many bovfholds in which there are 
 
 no Infants. 
 
 Anft*. This is true; and it is a!fo true that in many there 
 are Infants ; therefore this argument is propounded but as pro- 
 bable, not as certain. 
 
 2. They fay, It is mofi fure, as the Apojile praUifed it* one 
 houjhild, fo they pra&ifed in all. But in the Jayhrs houfe tbey 
 baptized fucb as they preached the Word untc, add fucb as belie- 
 ved, Aftsitf. 51, 34. andihis is mofk pilain, that, Infants cannot 
 bearenor beli.ze. 
 
 An fn>. It is not mod: fure, biitaltogether.ttnlikely^sthem- 
 felves, I think, will acknowledge. For there it no likelihood 
 Mat.xo.13, t h at g jj houfholds to whom the Apoftles preached, did believe 
 Jp every one in them, though fome did. And they grant none but 
 
 J6 , * Beli vers were baptized. So then if the good man of the 
 
 houfe, and the men only believed, they only there, none but 
 menwere baptized : if women only believed, they only were 
 baptized. Therefore the Apoftles practice was not alwayes 
 alike in refpeft of theperfons they baptized : So for Infants, 
 fuch heufes as had none, we eaftly grant that no Infants were 
 there baptized. But f tch2s had Infants, their parents btlieving 
 we hold th.it their Infants were baptized y for there is no ex- 
 ception of Infants at all in any place of tax Apoftles Acts. 
 
 The barre which they put,».hat Infanrs cannot hear nor believe, 
 is fron removed. Wee know Infants can hear, thoughuot 
 with understanding : we know alfo fand have proved he- 
 forej that they believe, though not actually, orprofeffantly. 
 And thl* faith be^un in them in their regeneration, is a Effici- 
 ent ground why Infants (bouk! be baptized, as I feave former- 
 ly manifefttd. 
 
 Finally, unto €hpifts words, Mar.16.1-4.. Suffer yee little 
 Pag. 143. children to come nntom : &c. for of fuch is the Kingdom of God: 
 
 they 
 
Of Bun l zing Infants, 7 3 
 
 they fay, It is notfaid^ Infmts arc of the Kintrdome of hsMM, 
 that is, obevers of the Go/pel, Luke 4.43. but that they that 
 enter into the Kingdome of he.wen, mttft become as little children, 
 for of fuch like isiht Kingdoms of God ' y And this is Chrift s v. < 
 in9, men nwfi be converted, And receive the Kingdom of God 
 as a chifde, &c. 
 
 Anfw, They fpeak like children in underftanding. Firft, 
 the people brought young children properly unto Chrift, not 
 men converted and become like children, Mar, 10. 13. For 
 the children rhe Difciples rebuked the bringers • for their re- 
 buking, Chrift was much difplea fed, and faid, • Suffer the little 
 children to come unto we. What reaionable creature will now 
 deny that Chrift fpeaketh here of children m veers, not of 
 old men like children? The children that were brought, 
 Chrift took^up in hit arms, put lis hands on them, and b.'ejftd 
 them : may we think he-took up aged pen'on* ? Sccondl ? , the 
 reafon why hec would have fuch children fufTered to come to 
 hiniji? ,/> of fttch is the Kingdom of god, Mark 10, 14. ff he 
 had not meant this of young children themfelves, but of men 
 like children in fome condi.ion, there ! ad ben no weight in 
 his words; bnfthe people might have bVoiigHt unto him up- 
 on that ground. Doves and Serpents for Chrift to lay hands 
 upon andblcffe r for as godly men muft in fbme things be like 
 children, 1 Cor. 14. 20. fomuft they in feme things alio he 
 like S-rpents and like Doves, CM.it. 10. 16. Thirdly, they 
 wreft theTexr, when they expound, for of fucb is the King- 
 dome of God* thus,/*"* offuchiike: as if Chrift meant m>c the 
 children properly ,but tm iemer men like fuch children. They 
 night even as wellfay, that when P.7«/writeth, lbefeech\hec y 
 being fuel? a one as Paul the aged (Thilem. verf.p.J that hee 
 fpeaketh not this of himfefr, but-oC fnfne other nun like him- 
 fclf, that made requctt for Oneji ta. Bat ignore nt and un- 
 liable men, will pervert a 11 Scriptures to thur own perdition. 
 That Infant- of the faithfull are indeed of the Kingdome of 
 G d,is before proved,from Fom.$.a.ni many ot'^er Scriptures. 
 
 Now, whereas Chrift blejjkd the children; they tell us, hee 
 baptized ih>m not, which we grant; but ii- they which were 
 by -nature children of wrath and curfe, were now by grace 
 
 made 
 
A Cenfuye uyon a Dialogue^ &c. 
 
 made children of blefllng in Chrift ; then were they indeed 
 of the kingdome of God, and fach as might receive baptifin, 
 the fign and'feal of bleffrdnefle. 
 
 Laftly, they fay, It is a bkffing to Infants to be created, to 
 live to grow in feature, rvifdome, &c, to have their fight , their 
 limbs, &c. fo that Chrijis blcjfings extend as well to this life as 
 that which u to come, 
 
 ^Anfw. All Gods benefits for this life and the next, are 
 indeed bleffings : But Chrift blefled cot thofe children with 
 any fuch worldly temporall blefling particularly; but gave 
 them tke blefling of God in gencrall : and men are too pre- 
 sumptuous, that will without due proofe reftraine that to 
 fome particulars which the Lord hath not reftrained. We 
 know that our bleflednefle from God in Chrift, is our eter- 
 nail falvation, Rom,^ % 6 t &c. It was his laft farewell to his 
 beloved Difcipks, to lift up his hands and blefTe them, 
 Lttl^ 24. jo. and it is the famme of the Gofpell, that in 
 ^Abrahams feed (that is Chrift) all nations fliall be blefled, 
 Gd.i> 8. This grace Abrahams Infants had ; this grace Chrift 
 gave to little children, and the fame he vouchfafes to con- 
 tinue unto us and to our children throughout their generati- 
 on, prefervingus and them from the curfe of Anabaptiftrie, 
 whereby fo many errors are difperfcd , Scriptures wrefted, 
 and foules perverted unto deftruftion* 
 
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