the mysticall part of them as they are of spirituall use to confirm the Covenant of Grace and to further a man in the way to Heaven And so circumcision was that unto the Jewes before Christs incarnation as Baptisme is to Christians since Now to overthrow this Anabaptists usually alleadge two things viz. First they alleadge that Baptisme cannot be the same unto Christians since Christs incarnation as Circumcision was unto the Jewes before and why Because say they Circumcision was to be administred unto Infants on the eighth day but Baptisme is not to bee administred unto Infants on the eight day Sol. This objection proves nothing against the point in hand for the eighth day fell out to bee in such a time wherein the Infants could make no sacramentall use of the Sacrament of Circumcision and they were a blanke in their sense as much as our Infants Under the law they were to be kept from Circumcision untill the eight day for a ceremoniall reason Levit. 12.2 3. And this makes nothing at all against what we have said touching the substantiall identity of Circumcision and Baptisme For things that doe differ circumstantially may yet be altogether one in substance Secondly they alleadge that under the law females were not circumcised but under the Gospell they are baptized Sol. We answer that this neither makes nothing against the point in hand which is paedo-baptisme for grant that the proportion holds between Circumcision and Baptisme were it but in males this were enough to refute their owne conclusion For this would inferre that the state of infancy doth not make persons uncapable of the initiall seale of the Covenant of grace under the Gospell But they oppose paedo-baptisme in males and females But we answer that under the law the females were circumcised in the males as the Church is circumcised in Christ The males bearing the type of Christ upon their flesh and the males and females in matrimoniall conjunction representing Christ and His Church And unto this the Apostle alludes Ephes 5.22 33. And now such a typicall discrimination of sexes being removed Christ exhibited puts no difference in Baptisme between males and females Gal. 3.27 28. So then the argument stands good that Infants are capable of Baptisme because borne under the Covenant of Grace Reason 3 Thirdly Infants of Christians are to be baptized in their infancy because we have divine warrant for it For the text here Matth. 28.19 imports that all the children of the Christian Church are to be baptized And Gods Covenant of grace with the parents put under seale unto them by Baptisme doth necessarily put the Infants of such parents under the same Covenant of grace as the seed of such parents For to grant that baptized parents are put under the Covenant of grace by divine warrant is to grant that the children of such parents are put under the same Covenant by the same warrant For the separating of Children from parents in Covenant is to dissolve that Covenant which God made with Abraham in the promised seed for the eternall salvation of Jewes and Gentiles Now the very being of the parents under the seale of this Covenant doth prove unanswerably that their infants are in this Covenant And if this proves the being of Infants in Covenant then it proves unanswerably their right of having the Covenant put under seale unto them by divine warrant and so by necessary consequence their divine right unto Baptisme For by birth they are in the Covenant because borne under the Covenant as children of such parents And admit the parents unto Baptisme upon the testimony of their faith and that brings the children of such parents into the Church by birth so then baptize the parents and thereby of necessity you make the Infants of such parents baptizable by divine warrant and it cannot be avoyded Now that Matth. 28.19 doth warrant our baptizing of Infants whose parents are baptized may thus be evinced and made good viz. All true members of the Christian Church are to be baptized by Christs warrant in Matth. 28.19 But all Infants of baptized parents are true members of the Christian Church Ergo All Infants of baptized parents are to bee baptized by Christs warrant in Matth. 28.19 The Minor proposition I thus prove viz. That proposition whose contradictory is false and absurd is a true proposition But the contradictory of this Minor proposition is false and absurd ergo This Minor proposition is a true proposition Now the contradictory of this Minor proposition is this viz. Some Infants of baptized parents are not true members of the Christian Church But this proposition is false and absurd and as much as to say as some Infants of baptized parents are Aliens Pagans and Insidels Thus then I argue viz. Infants of baptized parents are either true members of the Christian Church or else they are Aliens Pagans and Infidels there is no medium there is no neuter But Infants of baptized parents are not Aliens Pagans and Infidels Ergo. Infants of baptized parents are true members of the Christian Church And so by necessary consequence Christs Commission Matth. 28.19 is a divine warrant for the baptizing of Infants whose parents are baptized Now let the Anabaptists shew us any child or infant of baptized parents that is not a true member of the Christian Church and prove him by the word of God to be no member of the Christian Church and we will not baptize that child Again to contrive my Syllogisme in another mood which may as well accomplish my purpose and prove that Christs Commission for baptizing is for the baptizing of Infants whose parents are baptized as well as for the baptizing of the alien upon the testimony of his faith in Christ Thus I argue viz. All true members of the Christian Church are to bee baptized by vertue of Christs Commission in Matth. 28.19 But some Infants of baptized parents are true members of the Christian Church Ergo. Some Infants of Christian parents are to be baptized by vertue of Christs Commission in Matth. 28.19 Now that some Infants of Christians are true members of the Christian Church may thus be proved viz. All true members of Christ in the Church are true members of the Christian Church But some Infants of baptized parents are true members of Christ in the Church ergo Some Infants of baptized parents are true members of the Christian Church Now then if Christs Commission Mat. 28.19 be that we should baptize all true members of the Christian Church and that some Infants are true members of the Christian Church then some Infants of Christian parents are to be baptized by vertue of Christs Commission Mat. 28.19 And this proves that persons may be baptizable in their infancy and ought to be baptized And as for what you instance from the practise of the Apostles that will not serve your turne For the Apostolicall Ministery lay in gathering of a primitive Church from Judaisme and Paganisme But instance
THE COVENANTS Plea for INFANTS OR The Covenant of FREE GRACE pleading the Divine Right of Christian Infants unto the Seale of holy Baptisme Against the Rusticke Sophistry and wicked Cavillations of Sacrilegious Anabaptists Being the Summe of certaine Sermons had in the Parish-Church of Cranham neere the City of Gloucester in Gloucester shire with the exceptions of certaine Anabaptists against the foresaid Sermons and the Authors answers thereunto Very seasonable for weake consciences in these unsettled times of Schisme and Apostacie By THOMAS WYNELL Minister of the Gospel of JESUS CHRIST OXFORD Printed by Henry Hall for the Author 1642. TO MY MOST INDVLGENT mother the Famous VNIVERSITIE of OXFORD all flourishing encrease of Divine Graces and Commendable Literature be wished and multiplyed Men Fathers and Brethren I Have with a mournfull eye and a sad heart beheld the distractions of these times and seene the devill that Mille-artifex taking the opportunity as alwaies he doth to erect his throne upon our wofull miseries They say Rome must packe out of England so 't is credibly reported and now the Envious-one labours to bring-in Amsterdam The KINGS power in causes Ecclesiasticall must be taken from the Pope and reason good and now the devil labours strongly to lay it upon the people so that if the devill can do it Caesar must alwayes behold his Glory in Captivitie Ceremonies must downe and let them fall if they and the Gospell may not stand together but let not American novelties ponere obicem to the Covenant of free Grace Stand fast yee Worthies and acquit your selves like men View over this Treatise I beseech you and if it may not be to your disparagement vouchsafe it your Patronage Nay more if you thinke it may any way further the Protestant cause joyne with me I pray in presenting it to the Honourable Court of PARLIAMENT Nothing is herein for ought I know dissonant to the Orthodox faith It is the first fruits of my labours that ever saw light and I Dedicate it to my deare Mother knowing that hereby I shall have an affectionate construction put upon all mine assertions I pray let it not be thought ambition in me that I sue unto you for Patronage but accept all in favour as I present all in love What is amisse I pray correct and what is right I pray allow And thus not to retard your more weighty imployments I commit you all to the good dispose of Israels Keeper who can do for you beyond what I can aske or thinke and so I rest Your most obedient sonne THOMAS WYNELL TO THE CHRISTIAN READER Grace Mercie Peace Strength Stability and Settlednesse with a blessed encrease of all heavenly gifts from the Sanctuary by Gods Ordinances of Grace to the perfect edification of the Soule c. Christian READER HE that puts himselfe in Print in matters of Controversie doth not onely bid battell to the opposite party but also expose himselfe to the criticall censure of all beholders and standers by And by how much any VVriter seekes the applause of men in publishing his workes by so much the Righteous God makes him a looser And that worke mostly is most prosperous wherein least of fame and most of conscience is sought and aimed at This poore Treatise of mine though meane for phrase style and artifice yet needfull in these times of schisme and heresie for the subject matter thereof as that which may occasion my faithfull brethren more able to crush the insolencies of a dangerous faction the daughter of the Separation and the Mother of Libertinisme As for my call to this imployment it is this viz. There were nere unto my dwelling a company of the Separation who under tooke to erect a Church by entring into a Covenant and these carried on their resolutions hand-smooth untill they were grown into a great faction And as it is the property of that Schisme to speake at randome they began to let flie against the Church assemblies of England as false Antichristian and out of Gods way VVhereupon I began to enquire into the nature of their Covenant and told them that if it were a Covenant of first entrance into the true visible Church of Christ then of necessity the parties so entring must have the seale of first entrance imprinted upon them which under the Gospell is Baptisme For if the Ministery which they leave be false in the very constitution thereof then the Sacraments by them administred must needs be nullities and so now they having a lawfull ministery constituted and set in Christs way they must begin all anew Baptisme and all Thus by way of arguing I spake unto diverse of them which did so puzzle them that not long after some of them fell upon this practice of sealing their covenant by Baptisme renouncing their Baptisme in their infancy as a nullity and an Idoll and being demanded by the Magistrates of the City of Gloucester before whom they were convented who it was that advised them unto this practice they nominated mee to be the first that put them upon it whereas I was so farre from it that I held that the dangerous Covenant of the Separation would necessarily lead unto this And moreover one Walter Coles of Painsewicke a Taylor a man of good behaviour a long time and well esteemed by the godly and best Christians This man I say fell off first to the Separation where he had his bane And God having given him another child he refused to have it baptized untill it could answer for it selfe This matter fell into debate in Mr Wels his Congregation at Whaddon Pastor to the Separation there where the said Coles was a member Now Mr Wels and the Church-officers of his division foreseeing the ill consequence of this businesse had resolved to determine against the said Walter but this being perceived by the said Coles he desired to goe out of the company And happy had it beene for him if hee had returned to his former godly and profitable courses of doing good But he goes further and turnes plaine Anabaptist And so making a journey to London hee brings downe one Thomas Lambe a chandler as it is reported and one Clem Writer a Factor in Blackwell-hall London both Anabaptists into this Countrey And I being in London these two travellors by Walter Coles his directions came on the Lords-day to Cranham where I did and doe serve in the worke of the Ministery and there the said Lamb being in a grey-suit offers to preach in publike but being disappointed by Gods good providence of his wicked purpose he retires to a private house in Cranham abovesaid and by Preaching there he subverted many And shortly after in an extreame cold and frosty time in the night season diverse men and women were rebaptized in the great river of Severne in the City of Gloucester And so at length returning from London I found the face of things much altered and many strangely leaning to the heresie of the Anabaptists
Infants right unto Baptisme why then do you not administer the Lords supper unto them also Answ Because the Lords Supper belongs onely unto such as can spiritually examine themselves and discerne the Lords body 1 Cor. 11.27 28 29. Now the summe of all is this viz. Children of Christian parents are holy by vertue of Gods holy Covenant in their infancie and therefore to be Baptised in their infancie Or thus more largely viz. Whensoever persons appeare unto the Church under the Gospell to be holy by vertue of Gods holy Covenant then the Church is to baptize such persons But Infants of Christians even in their infancie are persons that appeare unto the Church under the Gospell to be holy by vertue of Gods holy Covenant Ergo The Church under the Gospell is to Baptize infants of Christians in their infancie Quaest But how do Infants of Christians appeare unto the Church under the Gospell to be holy prove that say they and we have done Sol. I answer that persons may appeare to be holy unto the Church under the Gospell two wayes viz. 1. Sensitively by their words and pious actions and and this is the only way that the Anabaptists do know for they are altogether led by sense and thus Infants of Christians neither do nor can appeare unto the Church under the Gospell to be holy 2. Oraculously by vertue of a Divine Oracle and thus children of Christians appeare unto the Church under the Gospel to be holy The Holy Ghost hath engraven this Oracle 1 Cor. 7.14 upon such children And such children do utter this Oracle in the circumcised eares of all understanding Christians though Anabaptists heare no such voyce And let these suffice for our first ground Reason 2 Secondly Infants of Christians are to be baptized in their infancie because they are subjects capable of it Now that they are subjects capable of this initiall seale in their infancie appeares conspicuously by Gods expresse command that the infants of Jews their proselytes should be circumcised in their infancie If they had not beene subject a capable of it God would not have commanded it but God did command it and therefore they were subjects capable of it And these infants were not therefore capable because of Gods Covenant with Abraham and their Fathers which were sealed unto God by Circumcision and in Covenant with him For the Text saith not Thou shalt keepe My command therefore but thou shalt keepe My Covenant therefore thou and thy seed after thee in their generations Gen. 17.9 implying that this command had reference to the Covenant and was part of it For here God is to be considered as God in covenant with His people and all his commands are branches of His Covenant all grounded upon His free grace in Jesus Christ and therefore in the next verse viz. v. 10. Hee calls Circumcision by the name of His Covenant saying This is my Covenant which ye shall keepe betweene Mee and you and thy seed after thee every man-child among you shall be circumcised And to put the matter out of all doubt that Circumcision is called by the name of the Covenant the Lord speakes expresly afterwards saying And My Covenant shall be in your flesh v. 13. to teach us that the Covenant made infants capable of the seale and not Gods meere Mandamus as our abstracting Anabaptists play with notions And so they will consider God here in His absolute prerogative and not as in Covenant with this people Whereas the Seale can be nothing but a confirmation of the promises of Grace unto such as have the promises made unto them So then the promises of grace made these infants capable of having the promises confirmed unto them by Gods initiall seale Now what seale should be authentique in Heaven and seale up divine promises unto persons under the promises or in covenant with God that depended upon Gods institution Now God instituted Circumcision and commanded it to be imprinted on the flesh of his people in covenant as the proper subjects capable of the same So that the command that the Anabaptists talke of so much are the words of institution it being Gods prerogative incommunicable to institute Sacramentall signes because He onely can make them effectuall to supernaturall ends and give the things signified thereby Now Circumcision did bind the circumcised to the obedience of the whole Law Gal. 5.3 And this obligation was laid on very Infants before they could have any knowledge of the Law And againe Circumcision is a seale of the righteousnesse of faith in the Messias Rom. 4.11 And this seale was imprinted on very infants before they could have any actuall faith or knowledge of righteousnesse And unto this obedience and faith the Covenant under which they were borne had bound them though the initiall seale had beene denyed them Such an Anabaptisticall wickednesse could not have put these infants into the condition of aliens The Covenant it selfe would have bound them to faith and obedience And the Covenant it selfe would have made them capable of Gods saving mercy though the initiall seale had beene denyed them Such an Anabaptisticall cruelty could not have blockt up heaven against them Consider this you stout Champions for Hell which do what in you lyes to make Gods Covenant of free grace void and of none effect unto his people And to stop the course of Gods mercy unto the soules of men Well the being of infants in covenant under the Law made them capable of Circumcision the initiall seale of the Covenant To be in covenant then with God makes a man capable of the initiall seale in infancie according to the ministration of Christ under which he is borne i.e. whether the ministration be of Christ to be exhibited in the flesh or of Christ already exhibited in the flesh The substance is the same The Covenant is nothing but Christ ministred Whether it be mans Saviour to come that is ministred as to the Jewes and their proselytes in types or mans Saviour already come be ministred as to Christians without types in cleare demonstrations in the ordinances of Grace yet it is the same Saviour Jesus Christ The same yesterday to day and for ever Heb. 13.9 i.e. In the Ordinances of Grace in times past present and to come nothing hath beene is or shall be ministred for the eternall salvation of the soule but Jesus Christ The Covenant now and formerly with Jewes is the same in relation to the eternall welfare of the soule For 1. The foundation of the Covenant is the same as Gods free eternall and unchangeable love to his elect 2. The occasion of the covenant the same as mans misery by his fall in the loynes of Adam of which this Covenant of Grace is a pregnant and mercifull remedy 3. The Author is the same as God gracious mercifull flow to anger pardoning iniquity c. 4. The thing promised is the same as Christ the Redeemer and Saviour of mankind 5. The spirituall eflicacie
of the Ordinances the same as the mortification of the flesh and the renuing of the creature to Gods Image in Jesus Christ 6. The subject's the same as a people in Covenant with God to yeeld obedience to the faith 7. The end Cujus the same as the glory of Gods mercy to His Elect and the unexcuse of the Reprobate 8. Finally the end Cui the same as Good workes here in this life and the immortality of the soule and eternall blessednesse in the life to come Onely Gods manner of ministring Christ unto man for his eternall salvation is diverse according to the diversitie of Christ state viz. as not incarnate and to come or incarnate and already come and so the ministration is diverse in the Ordinances of Grace Before Christ was come in the flesh all the Ordinances of Grace directed the eyes of the faithfull unto Christ to be exhibited for their salvation redemption And therefore all the Ordinances of grace must needs be typicall And this did quiet their consciences and filled their hearts with joy And since Christ is come all the Ordinances of Grace serve to confirme the faithfull in this point and minister Christ exhibited in the flesh unto us And this causes us to rest in Him for Redemption and salvation and to expect no other Saviour Now if Infants under the typicall ministration of Christ were capable of the initiall seale of this Covenant because borne under this Covenant in their very infancie when they could declare no right they had unto it but their birth then Infants of Christians under the Gospel borne under the same Covenant of Grace are capable of the present initiall seale of this Covenant though they can shew no right they have unto it but their being born of such parents as are Christians The manifestation of faith is no more requisite to the administration of Baptisme unto such as are borne Christians than it was to the administration of Circumcision unto such as were born Jews But as such as were made Jewes had Circumcision administred unto them because they testified faith in the Messias and such as were borne Jewes had it by birth as children of parents in covenant So such as are made Christians are to have Baptisme ministred unto them upon the testimony of their faith but such as are borne Christians are to have it by birth as children of parents in Covenant with God and of his houshold and family For as it was a rule of old that nemo circumcidendus quà Infans or quà adultus but quatenus foederatus So now nemo baptizandus quà infans or quà adultus but quatenus foederatus Now if infants of Christians appeare unto us to be foederati as they do then we are to administer baptisme unto them in their infancie Baptisme herein answering to Circumcision And so the fond quaere of the Anabaptists is groundlesse What say they shall we seale a blanke But this question implies this blasphemie namely that Gods written Covenant is a blanke for Gods covenant is written upon the children of parents in covenant as Christian parents are in covenant And if so then their infants are in covenant otherwise the parents are not in covenant For though it follows not children are in covenant with God therefore their parents are in covenant with God for Abraham was in covenant with God but his father Terah was not yet it follows undeniably parents are in Covenant with God therfore their Infants are in Covenant with God Now then the Infants of Christian parents have the Covenant of Grace written upon them by birth because children of such parents And because their being in Covenant in their infancy appeares unto the Church therefore the Church is to baptize them in their infancy for when persons appeare unto the Church to be in Gods Covenant of Grace then the Church is to put the Covenant under seale unto them and t is their due and the Churches duty And so in the businesse of paedo-baptisme wee are not to looke to the righteousnesse inherent in the parents nor to the righteousnesse in the infant for of neither of these can we have certaine and infallible knowledge but to the righteousnesse of the Covenant or to the free grace of God in Christ as Rom. 4.11 where Circumcision is called the seale of the righteousnesse of faith And therefore the seale of imputative righteousnesse And hence is the grosse mistake of our Anabaptists They thinke that the efficacy of Baptisme is grounded on the practicall righteousnesse of the creature manifested in words or works which stinkes of Popery all over but orthodox Christians in the businesse of paedo-baptisme doe look to Gods Covenant of free Grace and so present their children unto Gods mercy and Fatherly love in Jesus Christ our Righteousnesse Covenant and attonement And albeit our infants have no inherent righteousnesse manifested unto us by their words or actions yet God hath righteousnesse to be imputed by vertue of His Covenant of Grace saying I will be thy God and the God of their seed in their generations And therefore we dedicate our children unto God in their infancy by Baptisme Now our Popish Anabaptists cannot endure to heare of Circumcision as if that should be to the Jewes before Christs incarnation the same with baptisme unto Christians since Oh they labour to cry downe this as the grossest absurdity that ever was uttered by the tongues of men But this is no new thing for the old heretiques heretofore did lead upstart punies in the right way how to fasten themselves to their owne errors and Popish pride But I pray what difference between these two save in the outward ceremony For was not Circumcision as sacrament of entrance into the true Church of God before Christs incarnation And is not Baptisme the same unto us Christians since Christs Ascension Why doth the Apostle call baptized Christians circumcised Christians and Baptisme by the name of Circumcision Col. 2.11 14. Was not Circumcision a seale of the same justifying faith as Baptisme is now unto us Rom. 4.11 And in a word did not Circumcision signifie the mortification of the flesh and the renewing of the mind and so bind over the Jewes unto the obedience of Gods will Rom. 2.28 29. Gal. 3.21 And doth not Baptisme the same now Rom. 6.3 11. 1 Pet. 3.21 Now shew us any substantiall difference between these two Sacraments for if there bee no substantiall difference then without controversy there is a substantiall union You say there is a wide difference for the one was the cutting off of the fore-skin of the flesh and the other is a washing with water So say we but this difference is but ceremoniall but as an initiall seale how differ they or in any other spirituall effect necessary unto salvation When we look upon Sacraments we doe not look upon them by halves as you Anabaptists doe and detaine our senses in the bodily part of them We look upon
winne upon them they grow in grace and submit unto Gods word in all duties And certainly God doth not ordinarily work by a false ministery and a false Sacrament I say God doth not thus ordinarily by false and unlawfull meanes though sometimes He brings light out of darknesse Now I challenge all the Brownists and Anabaptists in the world to answer me this one thing though nothing bee more rife with them then to condemne our Ministers and Baptisme as false and Antichristian Certainly God would not ordinarily give testimony to a false Ministery and false Sacrament by making them effectuall to the proper ends whereunto the true Ministery and Sacraments are appointed in the Gospell The Apostle Paul useth this very argument to prove his calling to be right and from the Lord. 1 Cor. 9.1 2. saying Am I not an Apostle Am I not free Have I not seen Jesus Christ our Lord Are not you my work in the Lord If I bee not an Apostle to others yet doubtlesse I am to you for the seale of mine Apostleship are yee in the Lord. 1 Cor. 4.15 Reason 5 Fiftly and lastly we baptize Infants of Christian parents because it is the practise of other reformed Churches which God hath blessed in that way with great increase of heavenly gifts Now if we should forbeare by virtue of a divine restraint as we pretend then wee should lay iniquity upon whole kingdomes and godly societies as taking liberty where God hath put a restraint And how should we justifie our practise and condemne theirs by the word of God For they would tell us that we put restraint upon mens consciences where God hath put none And that we misinterprēt the 28. of Matth. verse 19. And that our inter pretation of the text is absurd and ridiculous and that neither Christs Commission nor the Apostles practise doth any way countenance our cause Againe they would tell us that wee doe evade the evidence of 1 Cor. 7.14 against us by a base and beggerly shift plainly derogatory to the Majesty of the holy Scriptures in saying that children of a beleever are said there to bee holy in opposition to bastardy as if they were holy for no other more noble cause but for their being meer legitimates a notion too low for the Spirit of divine Oracles a notion plainly ridiculous in the apprehension of every ordinary capacity the Scriptures no where terming children holy but for the holy Covenants sake under which they were borne Now for us to pretend Apostolicall imitation and walking according to Christs primitive Commission and yet to put off Apostolicall Authority with such a bastardly glosse would give other Churches which we oppose just cause to think that our way is rather a diabolicall delusion then an ordinance of Christ and that phantasticall humours doe rather sway with us then conscience Againe they would tell us that our way of rebaptizing hath been alwayes condemned in all reformed Churches by the holiest and ablest Christians for an heresie and that paedo-baptisme was never so condemned in any reformed Church but practised and maintained an Ordinance of Jesus Christ under the Gospell and that God ordinarily hath blessed it by making the same effectuall to the comfort and sanctification of the baptized Furthermore they would tell us that denying Baptisme unto Infants of baptized parents is grounded upon an hellish foundation and is the inlet of many hatefull heresies which have been alwayes found with the abettours of this practise though at their first entrance into this trade they have not been so vile and loathsome Yet for the maintaining of this way when opposed by the Churches and Ministers of Christ they have been enforced to hold many grosse and palpable heresies which our Anabaptists will be driven unto though as yet they deny not the doctrine of predestination orginall sinne in Infants the morality of the Christian Sabbath the Person of the Holy Ghost c. I say though as yet they seem to be more tolerable they must be driven unto these and many moe such abominations or else they cannot hold up their trade Finally they would produce many learned authours that have condemned our practice and refuted our tenents which to this day are not answered by any of the contrary party Now for us to make so pitifull a schisme from all the Churches of God and not to refute those that have written against us would argue rather obstinate folly then conscience and zeale And so much for this first Generall THE COVENANTS Plea for INFANTS vindicated Anabaptist A Briefe answer unto Mr WYNNNELS arguments and reasons that hee delivered in publique for to prove the lawfulnesse of Infants Baptisme with propositions annexed Answer A full reply to your answer vindicating the arguments and reasons for paedo-baptisme against your frivolous exceptions with an answer to your annexed propositions Anabaptist First you argue from the difference of state and time of the Pagan Gentiles in the Apostles times and us now under the Gospell For you say that they were such as had their severall country Idols and that they were strangers to the Common-wealth of Israel and without God in the world For answer unto this First we grant that this was the generall state and condition of the Pagan-Gentiles but there were many particular persons as Cornelius and others is the Acts who were men truly fearing God and such as were called out of the state of Paganisme unto the profession of the Gospell and therefore they were not all under Paganisme and yet we doe not find that any of the seed of those persons were baptized but only such that did heare the word and beleeve Act. 10. latter end Answer Well If this were their state in generall that is as much as I require And for particular extraordinary instances they cannot infringe the truth of an ordinary and generall canon However to the point Shew one example that any of the seed of Cornelius or of any Jew or Gentile converted to Christianity were baptized when they were able to answer for themselves and not before and then and not before then the cause is yours Iohn Baptist baptized a world of people And from Iohn Baptist to the end of the Acts was about forty yeares But shew that any one of the posterity of those John baptized or of those the Disciples baptized who were more then those Iohn baptized Jo. 4.12 I say give one example of any one such baptized when growne up and then you speak to the purpose Else give over calling for examples Anabaptist Againe further Admit we grant you that this were the condition of them all in particular as well as in generall yet this would make nothing for your purpose For wee Gentiles are all Generally as bad in our naturall condition as they were and we are such as know not God nay are open and professed enemies to God as well the seed of beleevers as other stand therefore seeing our condition by nature
children of the Prophets and of the Covenant because borne under the holy Covenant Act. 3.25 And how were not the Jewes sinners of the Gentiles Surely Divines whom you may seem sooner to refute then understand tell us that such as were borne Jewes had not their sinnes imputed unto them otherwise they were borne in originall sinne as well as the Gentiles but the holy Covenant of Grace was establisht upon them which Covenant was appointed as a remedy to fre e them from originall corruption and to restore them to Gods favour But this is a kind of language which you Anabaptists haply doe not understand For had you any knowledge this way you would not reason so wildly and turne Gods Covenant out of doores by putting no difference by nature between such as are born Christians in the Church under the holy Covenant and such as are born Pagans out of the Church strangers from the covenant And therefore seeing by nature there is so wide a difference between such as are born Christians and such as are born Pagans you in effect as good as say nothing For God bath engraven His Covenant upon the Infants of Christians and made this knowne unto his Church and therefore the Infants of Christians are to have the priviledge of Baptisme in their infancy But God hath not engraven His Covenant upon children of Pagans therefore they are not to have it untill they testify faith and repentance And this covenant written upon children of Christians in their infancy is the Commission that the Holy Ghost hath given in Scripture for baptizing Infants of Christians in their infancy 1 Cor. 7.14 And now I pray put your heads all together and let me heare what you can say against this But goe on Anabaptist Againe further This argument of yours is but from humane conception and doth tend to the overthrow of a divine institution which may not nor ought not to be unles you can prove where and when the holy Ghost hath or doth expresly lay down or give commission for the alteration of that expresse institution that Christ gave unto His Disciples to teach and instruct all Nations to observe and follow the rule that they left them And therefore the alteration of times and state is not sufficient to alter a divine institution untill it be altered by divine Authority by which it was at first commanded As for instance Suppose the King should establish a Law and an Act of Parliament for the practising of any particular action in the Land and the cause may be removed for which this Law was established yet this Act doth still remaine in force to be practised untill the Author thereof doth disanull it by proclamation or alteration So in like manner Christ hath established an Institution for Baptisme and confirmed it by the Apostles practice according to their commission and therefore untill Christ doth disanull this Institution or alter it wee may not nor dare not to alter it upon paine of open rebellion against the King of Heaven let the time alter never so much that is not a ground sufficient to alter an Institution And this for answer unto your first and chiefest Argument Now to passe by many groundlesse and sensuall arguments which are not worth answering because they savour of nothing but censuring we desire to come to your chiefest reasons wherefore Infants should be Baptized Answer No Argument that is truly deducted from the Scriptures of God is from humane conception But this Argument of mine against which you except is truly deducted from the Scriptures of God Ergo This Argument of mine against which you except is not from humane conception And then againe thus viz. No Argument that is deducted from the Scriptures of God can overthrow a divine Institution But this Argument of mine against which yee except is truly deducted from the Scriptures of God Ergo This Argument of mine against which you except cannot overthrow a divine Institution Now let mee but prove the Minor Proposition and you are overthrowne irrecoverably though you seeme to be armed with Law and Gospell against us Well the point that I have to make good is this namely that the Argument I here used was truly deducted from the Scriptures of God And to make this good the very rehearsall of what I said will be enough without any more adoe The summe of what I said was that the state of the Pagan Gentiles before the Apostles planted the Gospell among them was not the same in point of religion as is the state of the Christian Gentiles where the Gospell is embraced and they baptized Now I represented the state of the Pagan-Gentiles unto you in two particulars 1. I told you that before the Gospell came among the Pagan-Gentiles they were without Christ being aliens from the Common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world Ephes 2.12 And I am sure this is no humane conceipt unlesse the Oracles of God are humane conceipts 2. I said againe that before the Gospell came among the Pagan-Gentiles they were carried away to dumbe Idols even as they were led 1 Cor. 12.2 Neither is this any humane conceipt Then finally the Gentiles where the Gospell is planted are not of this condition in point of religion but in covenant with God and of Gods family and houshold as you may see in any Sermon-notes prefixed If this Argument doth overthrow the sense that you give of Matth 28.19 then you doe not give the right sense of the text For no argument truly deducted from the Scripture can overthrow the true meaning of any Scripture And so if your manner of baptizing which you would have to be warranted by that of our Saviour Matth. 28.19 will not stand with the nature of Gods covenant of Grace among the Gentiles where the Gospell is planted then Christ meanes not your way of baptizing in Churches where the Gospell is planted So then this argument of mine tends not to the overthrowing of any institution of Christ in Mat. 28.19 but layes a ground for the refuting of your wrong interpretation of the text the true meaning of which text you may afterwards see in due place For it should seem this is the keeping of your song and afterwards iterated againe and againe And for me to run over the same things againe and againe would argue me to be as void of mater as you are of reason But I pray one thing more What are those sensuall and groundlesse arguments of mine that you so sleightly passe over as not worth the answering I termed Anabaptists indeed a monstrous broode sacrilegious theeves Bellarmines Disciples c. Doe these savour of nothing but censuring Are these the sensuall and groundlesse arguments you mean But I argued that the promises of God made unto the Jewes in the Messias were spirituall and eternall promises Mat. 23.32 Act. 3.25 26. Heb. 11.16 And this you passe by untouched
that all those to whom the promises of the Kingdome of heaven are made unto shall have it made good unto them and so consequently all the children of one beleeving parent at least shall also goe to heaven by this rule Answer This we say that all the children of one beleeving parent shall goe to heaven for ought you or I know We are in charity so to judge so to hope You can say no more for such as professe themselves to bee beleevers then that you hope the best So may so must we hope of such children Could wee tell which were which and did wee know that such a child neither had grace nor ever should have grace but were a reprobate we must not baptize that child But sith that is morethen wee know or can know Therefore we stand bound to baptize all children of Christians least wee should deny to elect children the scale of the Covenant Answer But we affirme that the Apostle doth not speak of such an holinesse in that place but of such an holinesse as is opposite to uncleannesse For the Apostle doth answer an objection as some of the believing Corinthians might make concerning their present condition as whether they might live with their wives now they being converted and their wives infidels Now the Apostle doth answer them that they might live together for conversion doth not disanull matrimony If so then your children were unclean but now they are holy That is they are your children being lawfully descended and borne of your loines and so are your children and being so borne are accounted holy in the Apostles estimation Answer And we affirme the same with you that children of Christian parents are holy as holinesse is oposite to uncleannesse and Pagans are said to be uncircumcised and uncleane which is of larger extent then bodily uncleannesse But I conceive your meaning is that children of Christian parents are holy that is they are no bastards but lawfully begotten and so holinesse here shall be opposite to adulâ—ery fornication and bodily uncleannesse only And so Lawb your founder in his directions to you expounds the place But aske that asse â—ow he can make good his exposition And his letter will answer you that you must take it upon his word or else he knowes not what to say to you And I beleeve you had this deep Divinity from that letter for that letter beares date Feb. 11. Anno 1641. And your papers beare date March 22. Anno 1641. So that allowing a considerable time for the coming of his letter from London to you you might have time enough to make use of your instructions And so as your Religion is grounded upon Scripture perverted so it must bee maintained by Scripture perverted perversenesse being the foundation of your Church perversnesse must bee your weapon of defence But in this exposition both you and your master seem to affirme a strange paradox namely that children borne of unbeleeving parents are all bastards which may overthrow all succession in Kingdomes and inheritances and by this Divinity all the primitive Christians were bastards because borne in Paganisme And Abraham the Father of the faithfull was a bastard too because his Father was an Idolater But I pray how doth your reason prove your assertion You say in effect that children of one beleeving parent are not bastards but legitimates and that this is meant by the holinesse the Apostle here attributes to children And why Because say you that the Apostle doth here answer an objection as some of the beleeving Corinthians might make concerning their present condition whether they might live with their wives now they being converted and their wives infidels You say the Apostles answer to this is that they might live together because conversion doth not disanull matrimony Well this reason confutes your owne assertion for it implies that infidels may live together in matrimony how then can the children of such be bastards Must not then their children lawfully deseend and be borne of their loines Thus you speak contradiction And where find you any such language as yours in the Scriptures What authours have you consulted for the meaning of that text viz. 1 Cor. 7.14 Paraus tells us that such children are not uncleane but holy i. e. saies he not Pagans but Christians Tremelius saith that the children are said to be holy because they are partakers of the holinesse of God in the Church ex foedere by the Covenant Beza saies the children are holy i. e. In promissione censeantur c. they are judged to be in the promise because unto every beleever it 's said I will be thy God and the God of thy seed Peter Martyr thus This holinesse is beleeved to bee that these children doe appertaine to the Church of Christ Calvin ut sancti in in Ecclesia reputentur i. e. That they might be reputed Saints in the Church And you confesse that such children are holy in the Apostles estimation And if the Apostle esteemes them holy then God judgeth them to bee holy and for holy children of Gods Covenant-people wee must take them to bee according to the constant phrase of the Scripture For where faith is there Christ is where Christ is there the holy Covenant is but faith is with the beleeving parent therefore Christ and the holy Covenant is with him also and the Covenant is I will be thy God and the God of thy seed Therefore the holinesse of children that the Apostle here speaks of must needs be holines peculiar to the children of faithfull parents But holinesse of children by legitimation is not peculiar unto children of beleeving parents For among the civill heathens and Pagans have not men their own wives and women their own husbands Are not these joined together in lawfull matrimony And are not the children that issue from men and women so joined their own children lawfully descended and borne of their loines And are not such children so begotten of persons in wedlock therefore holy because lawfully descended and borne of their loines If to bee meere legitimates bee to bee holy then the Apostle doth predicate no peculiar thing of the children of Christians more then may be said of the children of Pagans begotten and borne in wedlock Then the Apostle need not to have said that now they are holy seeing one of you is a beleever for they were holy before if legitimation would make them holy But let Pareus Tremelius Beza Peter Martyr and Calvin hold their peace and let us a little heare what your worthy Founder Th. Lamb saies for the true meaning of the Apostle in this text viz. 1 Cor. 7.14 Thus saith he As for the 7 Cor. 14. I say that the holinesse of the children did not arise from that one parent was a beleever as our opposites say but from this that the unbeleever was sanctified by or to the beleever which could not have been if they had not been lawfully married before therefore the
baptisme if the preaching to the Nation would bring all the rest to have right to baptisme Then the Disciples did bestow labour in vaine by this rule Againe c. ut infra Answer You now sight with your own shadow and that is a strange folly indeed And what is it that may be so easily overthrowne by other Scriptures your owne fancy and forgery downe with it enough it shall have no countenance from me But had I said as you affirme how would that helpe your cause or wound ours It would have argued my weaknesse unlesse the whole Nation had received the Gospell but not have established the grand principle of your sacrilegious religion which is Anti-paedo-baptisme As for that of Mar. 16.16 we shall still grant that as such as were to be made Jewes were first to be taught the Covenant and then to enjoy the Seale but such as were borne Jewes were first to be sealed and then taught afterwards so here Christians-made must first be taught and then be sealed but Christians-borne of those made-Christians are first to be sealed by baptisme and afterward taught for this Scripture doth barre children no more from baptisme than it doth from heaven Thus out of the Text you argue viz. He that beleeveth and is baptized shall be saved But infants doe not beleeve Ergo Infants are not to be baptized Thus I argue viz. He that beleeves not shall be damned as it followeth in the Text. But say you Infants beleeve not Ergo Infants shall be damned Answer this and you answer you selves Now some of your side say for answer thus viz. He that is of years and believes not shall not be saved and so say I he that is of yeares and believes not is not to be baptized And this is all that I require namely that made-Christians must first testifie their faith before baptisme but borne-Christians not so Anabaptist Againe if this Commission had been from divine authority then the Apostles had not dared to omit the practice thereof but we have not any example of one person in all the Scripture that was baptized but what had the Gospell first preached unto him and did beleeve it Againe further you say c. ut infra Answer The non-practice of the Apostles doth not argue the non-divinity of our warrant for paedo-baptisme from Matth. 28.19 For the businesse of the Apostles lay in planting of foundations and in erecting of Churches consisting of persons of yeares And the Apostles baptized but a poore few of the multitudes that were converted by their ministry 1 Cor. 1.13 17. Now if these words Mat. 28.19 must be urged in the strict letter then it had beene a sinne for the Apostle not to baptize such as by his preaching he converted but this is no sinne for then he would not have thanked God that he baptized none of the Corinthians but Crispus and Gaius 1 Cor. 1.14 And yet Paul did beget the Corinthians in Jesus Christ by his preaching 1 Cor. 4.15 Or he made them Disciples but baptized very few of them and therefore the text cannot be urged in the strict letter Againe to dispute negatively from the Scripture in a matter of fact viz. we doe not reade that the Apostles or any else baptized any Infants therefore there were none baptized by any of them is a kinde of arguing fit for fooles not for schooles and yet this is the onely Divinity of your Church Upon this ground I argue upon more probable reason We doe not reade in the story of the Church from the Baptist to the end of the Acts that the Apostles or any others did baptize a childe of any Christian when he was growne up to yeares but the baptized Christians being millions had many children in that great tract of time and baptized they were Now we reade not that it was done in their growth on profession of their faith and therefore in theiâ— infancie Wee reade of aboundance that were converted from Jews and Pagans who on profession of their faith were baptized but we reade no such thing of the children of any baptized Jew or Gentile but that such children were holy by birth This shewes a maine difference between them and their children viz. That such parents became children of the Church by instruction but the children of such baptized parents were holy and the children of the Church by birth Anabaptist Againe further you say that this Commission was partly circumstantiall as for to goe from Nation to Nation Wee would know how you can prove it so by what Scripture or where ever Christ did say so For Christ gave this Commission in particular to his Disciples and they were to goe unto all Nations to preach the Gospell and so they did fulfill the Commission that Christ gave them And as they were to doe this so they were to teach all Nations to observe the like rules of them as they had from Christ For Christ bid them to teach the Nations to observe whatsoever he commanded them So they were to leave the like Commission with every Nation as they did teach Now we see Christ commanded the Disciples to teach and make them Disciples before they should baptize them and so the Disciples were to teach all Nations to follow the same rule and so the Apostle doth exhort to follow their rule and example as they left us Answer Thomas Lambe your deare brother and messenger of Jesus Christ put apart to preach the Gospell-grace as he stiles himselfe in his letter to you his brethren and prisoners of Jesus Christ was as he writes in that letter to goe to Norwich in February last Anno 1641. about the Lords worke as he had beene with you about the like worke Now the substance of this worthy instruments commission is the Lords worke in erecting Churches and planting new foundations but his going to Norwich and comming to Gloucester and Painswicke and Cranham is but a circumstance of this mans commission as things concerning time and place about actions may be termed circumstances of such actions without any text of Scripture to warrant the expression I told you that Christs Commission in Mat. 28.19 20. was a full Commission to all Christs Ministers under the Gospell extraordinary and ordinary and that this Commission was that the Word should be preached and that the Sacraments should be administred and that ordinary Pastours and Teachers in seâ—led Congregations did execute this Commission fully though they went not from Nation to Nation and from place to place Now if such a circumstance may be dispensed withall without violation of the Commission then the Commission of Christ there given bindes not all Ministers in every circumstance For wee told you that this being a full Commission to all the Ministers of Jesus Christ to direct them in the worke of the Ministry and the Ministers of Jesus Christ being partly extraordinary and partly ordinary therefore in this Commission here must be something peculiar unto the
Apostles being extraordinary Ministers which did not nay could not be found in ordinary Pastours and Teachers Now ordinary Pastours must preach and baptize as well as the Apostles What then is peculiar to Apostles as being extraordinary Ministers in this Commission I answer that it 's peculiar to Apostles here being pen-men of the Holy Ghost inspired immediately by the Holy Ghost to plant foundations to deliver binding rules of faith and worship immediately from God unto the Churches which before were not given unto the sonnes of men By their preaching and working of miracles they were to convince Jewes and Gentiles that Christ the sonne of the Virgin Mary which the Jewes did crucifie was the true Messias and Saviour of mankinde the onely begotten sonne of God And such as did embrace the doctrine and faith of Christ they must baptize And many were called unto the obedience of the faith by the doctrine and miracles of the Apostles and these did fulfill their ministery when they had planted these foundations and delivered the full canon of the Gospell unto the Churches and so being thus planted they did deliver over the Churches unto ordinary pastours and teachers as holy companies in Covenant with God whereas before they were Idolaters and Pagans and murtherers Now I hope you expect not new canons of sacred Scriptures you doe not expect that ordinary Ministers should work miracles The practise of the Apostles is not then to be followed in things of extraordinary priviledge but in matters of ordinary faith and mortality Now ordinary pastours finde parents in the state of Christianity in Covenant with God and under His seale and therefore they doe and must baptize their children in their infancy The strict urging of Apostolicall imitation is wicked and plaine confusion something is here peculiar to extraordinary Ministers Anabaptist Nay further you grant us that Baptisme hath its Commission from this text Why then wee would know where and when Christ gave any Commission to alter it If any I pray shew it us If none how dare you or any man to alter and change the Commission and Commands of Christ Answer I told you that Baptisme was here mentioned occasionally and that it was instituted long before in John the Baptist Neither did Apostles now begin to receive a Commission to preach and baptize for they had received this Commission before and they did preach and baptize But now they had a Commission to goe unto all nations whereas before Christs resurrection they were to keep within the precincts of Judea And for an alteration of the commission by baptizing Infants of Christians we acknowledge none neither can you prove it an alteration but distinguish of what is peculiar to Apostles in this generall Commission and of what is common to Apostles and ordinary pastours and you are answered I say in this short summe of words we have the Apostolicall ministery and the pastorall ministery included The Apostolicall ministery being extraordinary and to bee but for a time is ceased and no ordinary Ministers are to exercise such a ministery as the Apostles did by vertue of their peculiar function neither doe we nor can wee expect any such Ministers because we ought not to expect any new canon of holy Scripture nor an alteration of the present Liturgy Heb. 8.6 The canon of the sacred Scripture is full and the present Liturgy is to continue unto the worlds end And therefore it 's absurd and impious for you to utter such confusion to use your owne phrase and urge the Apostolicall Commission upon ordinary pastours in the strict letter And you run it over againe and againe and still you have the Apostles Commission and practice up whereas if you look upon their Commission and practice as extraordinary and Apostolicall both are peculiar unto them and to cease with them And as I said before Apostles are not to be followed by us in things of extraordinary priviledge but in matters of ordinary faith and morality And so however your peevish reasonings may lead your selves into a fooles paradise yet they shall never drive us from the wayes of Christ Anabaptist Nay further those to whom Christ gave this Commission unto He said He would be with them unto the end of the world but wee know that the Disciples lived not to the end of the world And therefore the Commission doth still last to the end of the world Thus for your third reason Answer The Commission indeed may be meant of a succession of persons in the ministeriall function unto the worlds end But yet it cannot be denyed but that somewhat in this generall Commission is Apostolicall as to plant foundations and to have an immediate Commission from God for to be the pen-men of the sacred canon Ministers doe not now deliver a new canon of divine faith and worship nor doe they prove their calling by miracles They teach the Church of Saints only that which is left them by Apostles and Prophets Ordinary Ministers preach and baptize and God is with them and also will be with their survivers in that holy function unto the worlds end And thus my third reason is good and stand it will against the strongest assaults of Satan and his wicked instruments Reason 4 The fourth Reason Anabaptist Fourthly you reason from the fruites and effects of Baptisme saying that God did ordinarily blesse this Baptisme unto Infants But truly S wee cannot but wonder at your folly in rendring such a reason as this Well Seeing you have rendred it we desire to answer it You say c. ut infra Answer To see impudency in the face of an Anabaptist is a thing that I no more wonder at then to see fishes in the water or flying fowles upon the wing And to clamour where you cannot answer is an old trick that haply you learned of Can that great Cabalist for schisme while you were of the separation before you came to this perfection of impiety Were I to deale with reasonable men I should wonder to see them so bereft of all reason as to sentence that argument folly which the wisest in the schoole of Reason judge to bee demonstrative And that is an argument drawne from the effect Thus I argued we baptize children in their infancy because God doth ordinarily make our baptizing of Infants effectuall to the ends whereunto true Baptisme is appointed in the Gospell Now the ends whereunto true Baptisme is appointed in the Gospell are to put on Christ to dye unto sinne and to live unto God And certainly God would not ordinarily give testimony to a false Sacrament by making it effectuall to the ends whereunto a true Sacrament is appointed If this be folly then you doe well in excepting against it but if truth then you have verily the old proverb viz. That a fooles bolt is soone shot But let us heare your answer for refutation hereof Anabaptist You say it is effectuall but we would know wherein it doth appeare for
if nothing how dare they deny the initiall seale of this Covenant unto the children of this Covenant Now many honest-hearted Christians carried away with the faire shew of these men doe not see the high iniquity of this practice 3. The practice of debarring infants of baptized parents from baptisme for the loose lives of their parents is no better than high sacriledge For such children being not Pagans borne out of the Church but Christians borne within the Church and of the holy seed borne I say under the Covenant of Grace are therefore to have as their birth-right that Covenant under which they were borne put under seale unto them For the miscarriage of the parents cannot deprive the children of their portion in Gods Covenant of Grace seeing workes are not the ground of that right of theirs but Gods free grace in Christ and the childe hath as primitive a right unto this Covenant as the parent For the words of the Covenant are I will be they God and the God of thy seed after thee in their generations And therefore however vitious parents are to bee kept backe from the Lords Supper for their reformation yet their infants cannot be kept backe from Baptisme and so put a stop unto the Covenant of Grace where God puts none Fourthly and lastly as this is a new way so it 's grounded upon new-Divinity which none of the orthodox Divines in the Church of England were ever principled in in the Schooles of the Prophets for if that the personall sinne of the immediate parent be a barre against insants baptisme then there are more sins imputed besides the first sinne of Adam but there is no other sinne imputed but onely the first sinne of Adam And thus you see that I am as great an adversary against those whose practises doe any way oppugne the nature of the Covenant of Grace as I am against you For my purpose is to maintaine the quarrell of Gods Covenant against all opposers as 't is my duty and office and I hope my Brethren and Fathers in the Universities and in the Countrey will assoord me their pious ayde and assistance And that all good Christians will beseech God at the Throne of Grace to carry on His owne worke in me and in all that shall endeavour to hold forth the Truth of God unto His people that godly hearts and tender consciences may not bee mis-led by the good words and faire speeches of Satans agents And for you that are carried away into this way of re-baptizing the Lord give you to see where you are And for those of the Separation the Lord shew them wherein they doe exceed for their wayes are not right before the Lord nor justifiable by His Word And now for you to say that you will turne neither to us nor to those of New-England unlesse you see better grounds We must tell you that you must bring better exceptions against the grounds that wee have laid for Paedo-baptisme or else we must conclude that you blaspheme the Name of God in desiring his helpe for to strengthen you in your way Anabaptist Againe you alleadge the qualisications of some men that hold against as which you say are as good as any of the Anabaptists and as loving is one another as any of the other side But this we confesse may be But Sir this doth ill appeare sometimes for there be some of your coate that are ready to bite and devoure one another for a small triste many times and that good men too for which they are too blame Answer To what end I alleaged the qualifications of good men you may see in my fourth reason and what doth all this prove But that good men yea Ministers sometimes have their failings for which you say well they are too blame But what This is one of your expletives to fill up your paper and to make your answerer work Anabaptist Nay you said further that they were as humble as the proudest Anabaptist of them all Now Sâ— you did well to compare the best of your selves to the worst of them For wee account him that is proudest to bee the worst man of them And you compare your humble men with our proud men but we passe by this and take it only to be your mistake in the heat of your expressions and not any way to bee the meaning of your intentions Answer If I said any such thing I was mightily overseen indeed for Anabaptists are all so proud as if each particular strove for the supremacy And I was much mistaken in you also for I thought you had been truly burthened in conscience and would only have alleadged such things as might have tended to the satisfaction of conscience about paedo-baptisme but now I see nothing but scorning and sleighting of what you cannot â—â—fell I pray pardon me this mistake too But it should seem that this merry passage is none of the arguments you build your faith upon but passe it by as a null and judge it a mistake in the heat of expressions as wee judge of your baptizing in Severne to bee a null and mistake in the heat of your fiery zeale and therefore you chose so cold a season and so great a river to allay it Anabaptist Further you demand of us where we can bring any example of any Church gathered that did deny Infants Baptisme But we will quickly answer you that we have no example of any Church gathered or ungathered that did baptize their Infants And so your question is frivolous and as you said to us wee returne the like to you where the Holy Ghost hath no tongue wee will have no eare Answer You say no Church gathered or ungathered doth baptize Infants but ere now you speak of reformed Churches and here no Church baptizeth Infants Your meaning is that Baptisme is the forme of a Church and so no Baptisme no Church and Baptisme of Infants is no Baptisme as though you were members of no Church till you were baptized If of no Church then no members of Christ and so dying not to be saved but haply I mistake your meaning You confesse that you can bring no example of any gathered Church in the new Testament that did deny Baptisme unto Infants whose parents were baptized and in the state of Christianity Neither doth the Holy Ghost any where in the new Testament either expressely or by necessary deduction deny Baptisme unto such children And therefore Anabaptists in denying Baptisme unto children of baptized parents are not therein led by the Spirit of God The Holy Ghost speakes expressely that children even of one beleeving parent are Saints 1 Cor. 7.14 and no such thing was predicated of any Gentiles children before faith in Christ put that honour upon them and yet many yea most of them borne in wedlock And Lamb your Master doth acknowledge the married spoken off 1 Cor. 7.14 to bee married nay lawfully married before faith came to make either their marriage