sinne say they Behold here how they thwart their own grounds They impose a necessitie upon all men which they think are born innocents to sin They cannot but sin they must needs dye and this not through their owne default at all but by Adams If we should thus teach what outcries would they make after us How is it they here forget the scriptures by themselues forealleaged The son shall not beare the iniquitie of the father Ezek. 18.20 Is not this a heavy burden which the sonns beare that their father sinning and they being innocent are so weakned of God that they cannot but sin they cannot but dye Doth God create an innocent man and giue him charge to doe that vvhich is unpossible for the man to doe and threaten death unto him for not doing it We abhorre such doctrine as quite overthrowing Gods justice When he made Adam innocent he gaue him no law but that vvhich was possible easie for him to do and to haue coÌ„tinued in doing it if he had would His justice requireth him to doe the like to all his innocent creatures Wherfore if these men come not to acknowledge with the Apostle and with us originall sinne and death for sin to be in Adams seed that his fall and disobedience was the fall of us all by imputation and by infection as a serpent brings forth but a serpent that so being sinners in him we haue lost our abilitie to do good by Gods just judgment are sold under sinne If they come not I say unto this they will bee open enemies to the iustice of God and make the judge of all the world not to doe equitie 5. Finally vvheras they say that neither this nor any part of Gods word is spoken to or of infants they impudently avouch untruth The Apostle in Rom. 5.14 speaketh of them which sinned after the similitude of Adams transgression and yet death reigned over them also What sin can this be but originall sin vvherin infants are born and for vvhich many infants dye For vvhen they passe from infancie and come to understanstanding they sin actually as Adam did To sin the same sin they cannot for all being shut out of paradice they cannot eat of the forbidden tree though they vvould Neither doth the Apostle speak of that same sin but of sinning after the similitude of Adams transgression so it meaneth actuall sin like Adams Now all sin is either originall or actuall If then death reigneth ouer them which sinne not actually as Adam did it must needs reigne over them which sin originally onely in Adam and these be infants For the Anabaptists grant that when they come to discretion they sinne and cannot but sinne actually And thus their next vvords also are refuted vvhen they say Infants are under no law therefore transgression cannot be imputed unto them Rom. 4.15 The contrary is thus proved Infants haue transgression imputed unto them and death for transgression as the Apostle sheweth in Rom. 5. Therfore they are under some law though not under Moses law vvhich punisheth actuall transgressors yet under Adams law in vvhose loynes they vvere and sinned for vvhich they are punished even vvith death it selfe In their next vvords they condemne themselues and all their vain reasoning confessing that Adam fell from the estate wherein hee was and in him all mankind This is very true and overthroweth their heresie For Adams fall as the Apostle describeth it vvas sin offence transgression disobedience judgement or guiltinesse to death and condemnation Rom. 5.12 19. Now all mankind fell in him as Paul teacheth and these enemies grant therfore all mankind is in sin offence transgression c. unto death and condemnation Of the remedy for the sin of all vvherof they next speake we grant that is both for infants and old sinners by grace in Christ. But these are two severall questions and here we treat of sinne onely and the merit of it Of Gods grace we haue spoken otherwhere They proceed and say that Infants whom Christ so often accounteth innocents Mat. 18.3 4 19.14 are freed from the law and so sin is dead in them but when the commandement comes then they die in sinnes and transgressions c. Rom. 7.8 Eph. 2.1 Answ. Innocents may be so called in sundry respects 1 when in them there is no sin at all thus Adam in his creation vvas innocent 2. When though they be sinners yet they are not guiltie of such sins as men lay to their charge Exod. 23.7 2. Sam. 3.28 Ier. 2.34 3. When they are cleare of actuall sinnes and thus infants may be called innocents Psal. 106 38 That Christ calleth infants innocents in the first sence I deny the scripture also denieth them so to be Iâ—b 15.14 25.4 Ioh. 3.3.6 Eph. 2.3 I find not in the plaâ—es which they quote that Christ called infants innocents how bâ— it somtime he calleth his disciples innocents or guiltlesse Mat 12.7 of whom yet these men I suppose will not say they were without all sinne That infants are freed from the law given to Adam is denied and disproved by Rom. 5. for in Adam they sinned and died That sin is dead in them is also disproved rather they are dead in sinne till they be revived by Christ Eph. 2.1.3 Infants say they haue done neither good nor evil in the flâ—sh therefore Infants shâ—ll not appeare before Christ they shall receiue no juâ—gement 2. Cor. 5.10 Râ—v 20 12.13 Answ. How boldly doe these men abuse the sâ—riptures In 2. Cor. 5.10 Paul sâ—yth We must all appeare before the juâ—gment seat of Christ. Rev. 20.12 it is sayd I saw the dead small great stand before God Nay say these adversaries not infants Their reason because infants haue done neither good nor evill in the flesh is an errour before refuted for though they haue not done good or evill actually as older people yet in the first Adam they haue done evill and in the second Adam Christ they haue done well Against Davids confession of his birth sin in Psal. 51. they thus dispute If David confesse unto God his own sin then he desireth him in mercie to behold whereof he was made as Psalm 103.14 of dust weake flesh unable to resist the Tempter through which weaknesse he was overcome in these sinnes and thus weak flesh is called sinfull flesh in which Christ came Rom. 8.1 Christ is sayd to be made sin 2. Cor. 5.21 not that he was a sinner no more David confessing he was conceived in sinne doth proue that by conception and birth he was a transgressor Answ. They pervert both Davids words and meaning Hee speaketh of sinne and iniquitie they speake of weaknesse onely vvhereby he fell into sinne What scripture can be so plaine that may not be wrested with such wicked glosses Against vveaknesse wee pray for aid and strength to resist evill against sinne wee pray for mercie and forgiuenesse and for this David prayeth in
command Thou shalt not eat for the Lord sayth All soules are mine both the soule of the father and the soule of the son that soule that sinneth it shall dye The son shall not beare the iniquitie of the father c. Ans. First the prophet speaketh not in Ezek. 18.4 c. of Adam but of the later fathers of the Iewes which sinned v. 2. but Paul speaketh of Adam who was not onely a particular person as all other fathers in this case are but an universall man the root of all mankind and a figure of Christ Rom. 5.14 Againe the Prophet speaketh of such sonns as are just and do not such like sins as their fathers did Ezek. 18.5.14 c. but Paul speaketh of us all as we are in Adam unjust and sinners and guiltie of our first fathers iniquitie Râ—m 5.12.19 So these two scriptures the one speaking of actuall sinnes vvhiâ—h are eschewed the other speaking of originall sinne which we now cannot avoyd speak not of one and the same sinne or estate and therefore doe not one expound an other Thirdly the Prophet exempteth the good children which eschew their fathers siâ—nes from death Ezek. 18.9.17 The Apostle inwrappeth us all the sonnes of Adam in his sinne and in death Rom. 5.12 14 17. Fourthly the Prophet speaketh generally of the many sinnes which the fathers did and the sonnes did not Ezek. 18.6.7.8.18 the Apostle speaketh of that one sinne or offence by vvhich we all being in Adams loynes are guiltie Rom. 5.16 But to this they both agree the Prophet sayth The soule that sinneth it shâ—ll die Ezek. 18 4 the Apostle sayth thâ—t all haue sinned to vvit in Adams loynes therefore death paâ—seth upon all Rom. 5. â—2 Hereby all vvise men may see how impertinent a proofe the Anabaptists bring from Ezek. 18. that Adams sinne brings not any soule to hell For Adams sinne bringing sinne and death upon all and hell being the death vvhich is eternall it is brought by his sinne upon all his posteritie except through Iâ—sus Christ our Lord they haue eternall life which is the gift of God Rom. 6.23 Further they answer and desire it may well be observed that mankind was onely in Adam in their bodily substance he is the father of our bodies in respect of matter but our forme and soules came from God he is the father of our spirits Heb. 12.9 Eccles. 12.7 8 8 that earthly matter was in Adam of which our bodies are made c. thus and no otherwise were we in Adam Answ. We obserue it well and obserue their error also It is untrue that thus to wit in respect of our bodies onely we were in Adam and not in respect of our soules no scripture teacheth them this but their own fansie For though our soules were not in all respects in Adam as our bodies were to wit materially yet in some respâ—ct to wit formally we were in Adam both body and soule which I thus manifest Adam begat Seth in his own image Gen. 5 Abraham begat Isaak c. Math. 1. so body begetteth not body but man begetteth man and man consisteth of body and soule which are the parts that constitute a man So man that is the whole not part of a man onâ—ly is sayd to be borne of a woman Iob. 14.1 yea the 66 soules whereby figuratiuely is meant persons consisting of bodies and soules are sayd to come out of Iakobs thigh or loynes Gen. 46.26 and Levi in the lâ—ynes of Abraham is sayd to pay tythes Heb 7.9 10. Now the body without the spirit is dead and therefore cannot pay tythes nor do any action And in the place and case in hand in Adam all sinned all died judgement came on all men to condemnation Rom. 5.12.18 but the body without the soule sinneth not neither â—yeth nor shall bee condemned Therefore it is apparant that the scripture speaketh of men in Adam otherwise then in respect of their bodies onely so that thâ—se mens speciall observation is nothing worth Againe they plead As God gaue no law to Adam before hee gaue him a soule of reason and understanding no mâ—re doth he giue to any of Adams posteritie aâ—y law till he giue them soules of reason and understanding as in Deut. 11.2 I speak not to your children which haue neither known nor seen c. Answ. First the words of Moses to Israel to whom he propounded the law are not to be compared with Gods law given to Adam for the Israelites were spoken to personally Adam generally as an universall man the root of all mankine as before is proved Secondly the covenant of Moses law did also after a sort pertaine to their children which then were not Deut. 29.14.15 though it was actually taught thâ—m onely which were present Dâ—ut 11. Thirâ—ly the sin which Paul treateth of and death for sin was in the world before Moses law which these men speak of Rom. 5.12.13.14 Fourthly let all they say be given them yet it helpes them not for I haue before proved that we were all in Adam as living men not as dead corpses and so had soules of â—easoâ— and understanding in him originally even as we had bodies eyes eares c. in him originally though after a different manner as before is noted Further they say God never purposed to execute on Adam for that transgression condemnation to hell in that hee purposed to send Christ betwixt in whom Adam beleeving should be saved If Adam for his own sin was not condemned to hell without remedy shall any of his posteritie be sent to hell without remedy and that for his sin c. Answ. 1. The question in the first place is changed which is whether Adam and all his posteritie in him falling from God deserved not hell for their sinne This they deny not neither can disproue 2. As God purposed not to damne Adam for his sinne so neither purposed he to damne Noah for his drunkennesse Lot for his incest David for his adultery and murder c. but to giue thâ—m remedie by faith in Christ. Will they hereupon plead that other actuall drunkards murderers whoremongers deserue not damnation or shall not many such be damned for these sinnes 3. Though all infants for their natiue sinne and all men for their actuall sinnes deserue damnatâ—on yet never was it Gods purpose to damne all without remedy For Christ the second Adam giveth righteousnesse and life to all infants and old transgressors that are borne of him as the first Adam conveyed unrighteousnesse and death to all his ordinary naturall posteritie Yea grace here exceedeth for the judgement or guilt of originall sin was by one offence to condemnation but the free gift by Christ is of many offences unto justification Rom. 5.16 They object that condemnation is for not beleeving in Christ Ioh 3 19. 16 9. Mar. 16.16 Rom. 11.32 Answ. First thâ— Apostle sayth the wages of sin is death Rom. 6.23 therefore the wicked shall be condemned
not onely for their not beleeving in Christ but also for their unmercifulnesse idolatries adulteries and other crimes Math. 25.41.42 Rom. 2.5 9. Secondly the sinne of unbeliefe cleaveth unto all Adams children as other sinnes and shall be imputed as well as the sin of lust or any other iniquitie Thirdly to beleeue is not in the will or power of man but is the gracious gift of God to such as he hath ordained unto life Eph. 2 8 Act 13.48 Againe they alledge that Adam by that transgression deprived himselfe of Gods favour in that estate wherein he was in paradise and notwithstanding the promise of Christ hath by his siâ— procured this judgment Cursed is the earth for thy sake c Gen. 3. Thus Adam brought himsâ—lfe and all his posterity the earth and every creature in it to vanitie and bondage of corruption Rom. 8.20 c. And in this estate are all Adams sonnes begotten and borne so that by Adams sin vanitie corruption and death went over all c. So infants haue originall corruption as other creatures haue Yet those that dye and haue corruption by Adams sinne shall not be cast into hell fire Answ. A felon murderer traytor that is apprehended by the magistrate imprisoned kept in fetters and afflâ—ction his lands and goods confiscate c. pleadeth he ought not to be put to death because he hath suffered for his crimes losse of liberty goods c. But will this plea saue him Even such is the plea of thâ—se evill men For all men being in Adam fallâ—n from God and traytors to his maiestie children of wrath seruants of sin and Satan because God hath cursed the earth for their sake cast them out of earthly paradise made the creatures subiâ—ct to vanity and themselues subject to sorrowes and miseries therfore they dâ—serue not to die in hell if these vaine men may be judges But we know the judgement of God is according to truth against all evill doers He telleth us the wages of sinne is death but the gift of God is eternall life through Christ Rom. 6.23 where eternall life being opposed to death sheweth that eternall death is the wages due for sin And what sin is is there that desâ—rveth not hell 2. Whereas they say Adam by his sin deprived himselfe of paradice it is true But if they mean earthly paradice onely they erre from the truth for by his sinne he was deprivâ—d also of the heavenly paradice to which there is no restoring but by Christ Luk. 23.43 Reu. 2.7 and as himself so all his posteritie that sinned in him Rom. 5. Thirdly so where they say all his posteritie were subjected to vanitie and corruption it is true but not all the truth unlesse they understand such corruption as Peter speaketh 2. Pet. 2.12 which is eternall destruction and then they yeeld the cause But they meane not so but corruption such as is in beasts birds c. wherein they goe quite astray For beasts and other brutish and sâ—ncelesse creatures are not sinners as all Adams children are Rom. 5 12.19 sin is not but in reasonable creatures onely as Angels and men Neither is any creature subiect to eternall torment but sinners onely Other creatures when they perish there is an end of them and of their miserie with them but they that perish in their sins haue no end of their miserie but it is eternall Math. 25.46 Mark 9.45.46 Wherfore they doe not well to expound Rom. 5. by Rom. 8 because the Apostle speaketh not of the same but of divers things and estates in those two chapters Fourthly take that which they say and it overthroweth them For how should Adams sin bring all his posteritie unto death but by their guilt in Adams sinne If it made not them sinners the scripture which they formerly alledged Ezek. 18. teacheth that the children should not dye for their fathers sinnes Now seing many infants dye daily it proveth them all to be sinners because death is the wages of sin Rom. 6 23. Gen. 2.17 At length they come to answer Rom. 5. with this perverse doctrine This is the meaning of the holy Ghost that by Adams sinne all his posteritie haue weak natures Rom. 8.3 by which when the commandement comes Rom. 7.10 thâ—y cannot obey and liue but sinne and so dye till when they are aliue without the law so sayth the Apostle vers 9. and thus is verified that all both Iewes and Gentiles are under sin c. Read on the scripture and you may evidently see that neither this nor any part of Gods word is spoken to or of infants Answ. This is not the Apostles meaning for he sayth not they haue weake natures but that all haue sinned and through the offence of one many are dead many were made sinners Rom. 5 12.15.19 which is more then weaknesse of nature and pronenesse to sin Secondly in Rom. 8.3 it is sayd that it the Law is weake through the flâ—sh and so cannot saue any man vvhich vvords these men vvrest as if it meant Adams children vveak Which thing though it be true yet is it not that which is spoken of in Rom. 8.3 Thirdly vvhen the Apostle sayth in Rom. 7.9 that he was aliue without the law this contradicteth according to their sense the other scripture in Rom. 5 12. that all haue sinned and are dead The Apostle in Rom. 5. speaketh of things as they are in Rom. 7.9 he speaketh of things as they seemed to be but vvere not indeed Paul vvas aliue in his owne conceit thinking himselfe able to keep the Law as naturall men doe suppose they can But vvhen the commandement came to wit unto his knowledge and conscience then sin revived and he died How could this be seeing the commandement is holy just and good v. 12 He telleth us in 13 v. that sinne wrought death in him by that which was good So then he vvas sinfull though he knew it not before the commandement came sinfull by nature but not discerning this his wofull state the Law vvas given to shew it him for by the law commeth the knowledge of sinne Rom. 3.20 Againe saying in Rom. 7 11 that sinne took occasion by the commandement deceived him and slew him he plainly acknowledgeth sin to haue been in him before the commandement came this hee confirmeth in v. 14. saying the law is spirituall but I am carnall sold under sinne Whereupon he applieth the evills vvhich he did to siâ—ne dwelling in him v. 17.20 and this inhabiting or indwelling sinne is that originall sinne vvhereof we treat vvhich Paul for a vvhile could not discerne to be in him as all naturall men discern it not but count it an idle terme and think there is no such thing till by the Law he came to discerne it and to lament it Fourthly it is here to be observed how the Anabaptists â—grant all men haue weake natures and cannot obey and liue but sin and dye How commeth this to passe By Adams
was one and the same Answ. It is even a vvonder to bâ—hold how these men pervert erre and slander as if they had sold themselues to vvorke iniquity We teach not as the perversly speake that David sinned in being conceived and borne for these being the workes of God and nature are good But David was a sinner because hee was conceived and borne in sin as himselfe confesseth 2 They erre in saying the soule is the subject of sinne for neither the soule alone nor the body alone but the vvhole man vvhich differeth from both and consisteth of both he is the subject of sinne Neither doth the body vvithout the soule nor the soule without the body commit sinne but the man vvhiles the soule is in the body sinneth 2 Cor. 5 10 and as the soule vvas not created but in the body Zach. 12 1 so vvhen it departeth from the body it sinneth no more but goeth for judgement Heb. 9 27 Eccles. 9 5 6 10. 3 Whereas they alledge that wickednessâ— is from the heart Mat. 15 19 it is spoken of living men consisting of soule and body Madnesse as Salomon saith is in their heart while they liue and after that they goe to the dead Eccles 9 3. And vvhere they say the soule comes from God the matter of the body from the parents they lay not down the truth fully For though the soule is created of God and is not materially from the parents as the body yet the parents giue occasion to infuse the soule for vvithout corporall generation no soule is created and so the soule may in some sort be said to haue the beginning from Adam though not of any matter from him The essence of is of God the subsistance of it is from the parents from vvhom it hath the manner of subsisting in the body 4 Though the soule as it is created of God is very good as the body also respected naturally is good yet they erre in saying the body sinneth not till it be infeâ—ted with the soule by transgression of a law whereby they meane actuall transgression after it knowes the law For first it is not the body but the man of body and soule that sinneth as before is shewed Secondly the body is not infected vvith the soule but both body and soule are infected with sinne to wit that inbred and inhabiting sin vvhich came from Adam as before is proved from Rom. 5. And this sinne man hath both by imputation and inherence before he actually transgresseth the law Rom. 5.14 Psal. 51 for that which is borne of the flesh is flâ—sh Ioh. 3.6.5 They notoriously slâ—nder us that we should affirme the very matter or substance vvherof David vvas made to be sin Wee affirme no such thing The matter or substance we say is good as every creature of God is Sinne is an evill accident cleaving to the substance to the body and soule of man Of like falshood it is that we should affirme David to confesse in Psal 51. that the substance vvhereof he vvas made vvas sin Neither David nor we ever so spake So the Argument vvhich by consequence they frame touching the substance of Christs body that it should be sin is frivolous collected from a fictâ—on of their idle heads For if no mans substance be sinne as we firmly hold much lesse Christs After this they cast a stumbling block in the vvay and vvould haue us shew how infants that haue sinned and are under condemnation of hell can be reconciled to God but onely by faith in Christ Iesus and if they cannot but by repentance and faith then are they all left under condemnation not for any law that thâ—y haue broken but for their father Adams sinne Answ. That all haue sinned and are under condemnation is proved by the Apostle Rom. 5 12 18 how infants can be reconciled to God he also teacheth namely through the gift by grace by one man Iesus Christ Rom. 5 15 18. The manner if it be shewed I feare these men vvill not receiue it for they that haue so kicked against the pricks touching all mens fall and sinne in Adam how should they receiue the doctrine of restauration by Christ. Howbeit I will indevour to shew it if it doe no good to them it may to others 1 The faith and repentance vvhich they require in infants namely actuall is not to be found as such actuall sinnes are not found in them as are in older men The one of these exemplifieth the other as the first Adam figured the second Rom. 5 14. By the first Adam vve haue sin Rom. 5 12 offence v. 15 disobedience v. 19 â—udgement v. 16 death v. 14 condemnation v. 16. By the second Adam Christ we haue grace the gift by grace v. 15 the gift of righteousnesse v. 17 the free gift to justification v. 16 even to justification of life v 18. By the first Adam vve haue three evils 1 imputation of his sin 2 corruption of our nature 3 guiltinesse of death temporary and eternall By the second Adam vve haue three opposite good things 1 imputation of his righteousnesse 2 regeneration or renewing of our nature 3 and deliverance from death temporary and eternall As the corruption or viciousnesse that vve haue by Adam is in the bud or spring in the beginning not in the full growth and inclineth us to all actuall sinnes so the regeneration we haue by Christ is in the spring and beginnings thereof vvhen we â—re infants and inclineth us to actuall faith and obedience And thus repentance and faith are in Christian infants in their bud or beginning inclinatiuely even as impenitencie and unbeliefe are in Adams infants in their beginning and by inclination If any man aske vvith Nicodemus how can these things be Let him consider that as he knoweth not the way of the winde or of the spirit or how the bones doe grow in the womb of her that is with child even so he knoweth not the workes of God who maketh all Iob. 3 Eccles. 11 5. Lastly to the many examples of Gods judgements upon infants as at Noes floud the burning of Sodom and Gomorrah c. they answer though they had bodily death for the sinnes of their parents yet they perished not with the wicked in hell For of this bodily death other unreasonable creatures as well as infants haue alwayes had their portions All flâ—sh must die and death is losse to none but to the wickâ—d to the godly and innocent death and all afflictions of this life are not worthy of the glory that shâ—ll be shewed Answ. 1 In that they grant Infants haue bodily death for their parents sinnes they contradict their own plea before from Ezek. 18 20 the soule that sinneth it shall die the sonne shall not beare the iniquity of the father c. for there the Prophet speaketh even of bodily death and miseries in this world vvhereof the Iewes complained And unlesse they confessâ— that infants are sinners in
their parents they cannot maintaine the justice of God for killing infants and that oftentimes with strange and horrible deaths And if they grant that infants are sinners they cannot with any truth deny but hell is their due unlesse they be redeemed by Christ. And by infants death we certainly conclude that they are sinners from the Apostles ground in Rom. 5 12 14 6 23. and that for their sinne they may and shall be cast into hell unlesse Christ saue them is evident by Christs doctrine in Ioh. 3 3 Except a man bee borne againe he cannot see the Kingdome of God And that infants are there implyed is plaine because an infant is borne a man as Christ speaketh Ioh 16 21 and being borne a sinner Psal. 51 Rom. 5 must be borne againe of the Spirit or else shall not see the kingdome of God If it see not Gods kingdome it shall see the divels prison for a Limbus or third place will no vvhere be found And how these men can exempt wicked infants from hell otherwise then by their own fansies I know not â—he Apostles taught no such doctrine vvhen vvithout exception of infants they call the old world that perished the world of the ungodly 2 Pet. 2 5 and reckon none saved but Noe and his house Heb. 11 7 1 Pet. 3 20 21 and tell us that Sodom Gomorrha and the Cities about them are set forth for an example suffring the vengeance of eternall fire Iude v 7. But these presumptuous men vvill controll the judgements of God and tell us that which no Prophet or Apostle ever taught that all the infants in those cities suffer no such vengeance yea though God himselfe promised that if but ten righteous had been found in Sodom wherein vvere many times ten infants he vvould not haue destroyâ—d the citie for tennes sake Gen. 18 32. 2 The reason vvhich they vvould ground upon because other unreasonable creatures as vvell as infants haue alwayes had their portions in bodily death this reason is brutish and beseemeth not men For no unreasonable creature is a sinner as all men in Adam are sinners no unreasonable creature hath a soule immortall infused of God as all mankind hath no bruit beast shall be raised from the dead as all men shall both old and yong to life or death eternall And vvhen a beast dyeth it hath an end both of vvelfare and misery so hath none of Adams children What comparison then is there between men and beasts Where they say death is losse to none but to the wicked it is true And hereupon it followeth that seeing infants are wicked as is formerly proved untill they be made righteous by Christ and borne againe death is a losse unto them and a gaine to those onely whether old or yong which are made partakers of the grace and gift of righteousnesse by one Iesus Christ Rom. 5 12 17. Of Baptizing Infants AGainst baptising of Infants the adversaries first lay this ground Baptisme perteyneth onely to them that declare their repentance and faith to those Disciples of Chriâ—t that baptise them This appeareth by Iohn Baptists doctrine and practice Mar. 1 4 Mat. 3 6 and Christs disciples Joh. 4 1 3 22 by Christs commission for all nations Mat 28 19 Mar. 16.16 by the Apostles practise Act. 2 38 41 8 12 36 c. Answ. That baptisme pertaineth to such as declare their repentance and faith is true and the Scriptures alledged proue it But that it pertaineth to such onely is untrue and none of the Scriptures vvhich they bring doe so teach The infants of the Church vvhich cannot declare repentance or faith are also to be baptized as after shall be manifested That the practise taught by the foresaid Scriptures is to be perpetuall we grant and they needed not haue taken paines to proue it Infants say they may not be baptized because there is neither commandement example nor true consequence for it in all Christs perfect Testament c. Answ This we deny commandement there is for it in Math. 28 and Mark 16 necessary consequences from many Scriptures confirme it as shall be proved Baptisme they say is in that a good conscience maketh request unto God 1 Pet. 3.21 it is of repentance for remission of sinnes Mar. 1 â—â— the washing of the new birth Tit. 3 5 c. If it cannot be proved by the Scriptures that infants haue their hearts sprinkled from an evill conscience haue repentance faith c. they ought not to be baptized Answ. Their argument hath onely a shew no substance of truth For first a man might frame as good a reason thus Circumcision is not that which is outward in the flâ—sh but that of the heart in the spirit Rom. 2 28 29 it is the putting off of the body of the sinnes of the flesh Coloss. 2.11 it sealeth the righteousnese of faith which they haue Rom. 4.11 and the circumcising of the foâ—-skinne of the heart Deut. 10 16 to loue the Lord c. Deut. 30.6 Now if it cannot be proved by Scripture that infants haue the lâ—ue of God in their hearts the righteousnes of faith the putting of of the body of sin c. they may not be circumcised and theâ—r circumcision is nothing If this be not a good argument to keep children from circumcision the other is no better to keep thâ—m from Baptisme Secondly Christian infants haue the graces they speak of repentance faith regeneration c though not actually or by way of declaration to others yet they haue through the worke of the Spirit the seed and beginning of faith virtually and by vvay of inclination so that they are not wholly dâ—stitute of faith regeneration c. though it be a thing hid and unknown unto us after vvhat manner the Lord vvorketh these in them Eccles. 11 5. Which I further proue thus If infants naturally are some vvayes capable of Adams sinne and so of unbeleefe disobedience transgression c. then Christian infants supernaturally and by grace are some wayes capable of Christs righteousnes and so of faith obedience sanctification c. But infants are capable of the former evils by Adam therefore they are capable of the latter good things by Christ. That they are capable of the former is before proved vvhere vve treated of originall sin by Rom 5 Psal. 5 1 Ioh. 3 and many Scriptures The consequence that therefore they are capable of the latter also â—o wit of Christian graces is thus manifested 1 Because the first Adam was a figure of the second Adam Christ so that as the sinne of the first Adam his fault disobedience and death for it came on all his children both by imputation and infection or corruption of nature so the righteousnesse and obedience of Christ commeth on all his children both by imputation and renewing of nature unto life and salvation as the Apostle compareth them Rom. 5.12.15.16.17.18.19.21 2 Because infants being by Adam sinners children of
haue it in part as they haue knowledge faith and other vertues here in part which shall be perfected in the life to come And if no more be required his fruitlesse dispute is at an end and it is worthlesse labour to answer words of winde Of Originall sin THe Anabaptists hold more erroneously then the very papists that Originall sin is an idle terme and that there is no such thing as men intend by the word In this their Dialogue they set the state of the Question thus Of the Originall estate of mankinde Wherein they speak doubtfully and deceitfully For mans originall estate is properly that described in Gen. 1 which was by creation very good But since the fall of Adam our originall estate is through that fall become sinfull and miserable and is so acknowledged by David Psal. 51.5 by Iob Iob. 14.4 by Paul Rom. 5 12 c. Ephâ—s 2.3 and by Châ—ist himselfe Ioh. 3 3 5 6. Notwithstanding these adversaties affirme That no infant whatsoever is in the estate of condemnation of hell with the wicked Which they thinke to proue thus Without sin there is no condemnation Rom. 6 23. Ezâ—k 18 4 20 Without transgression of the Law there is no sin 1 Ioh. 3 4 Rom. 5 13. Therefore if infants haue transgressed no law there is no condemnation them Answ. The conclusion which implyeth that infants are not transgressers of Gods law is denyed The Apostle teacheth us That by one man sin entered into the world and death by sinne and so death passed upon all men for that all haue sinned and by one mans disobedience many were made sinners Rom. 5 12 19. Note also how thâ—se men thwart â—hâ—mselues before when they pleaded for falling from grace one of their reasons was If the elect cannot fall out of Gods fâ—vour then did not all fall in Adam and thâ—n sâ—me were never dead in sinnes and trespasses and so need not Christs redemption c. Now they plead that no infants are sinners which if it be so then many as all that die infants never fell in Adam nor needed Christs redemption And so such shall either not come into heaven or shall come thither other wayes then by Christ contrary to Iob. 14 6 Act. 4 12. But these enâ—mies dispute against the Apostles doctrine thus Infants had no lâ—fe nor being at that time when the law was given to Aâ—am and the law is given to them that know it and hath dominion over a man as long as he livâ—th Therefore infants having no being and so no knowledge nor being then living that Law had no dominion over them Answ. First this is no more against infants then old men for no man had life or being at that time oâ—herwise then infants had So Adams fall was for himselfe alone and â—o man fell with him for no man then had life 〈◊〉 bâ—ing but he And thus thâ—se lying spirits feare not to resist the Apostle who saith Through the offence or fall of one many are dead Rom. 5.15 by the offence of one judgement come upon all men to condemnation v â—8 â—y one mans disobedâ—â—nâ—e many were madâ— sinners v. 1â— in Adam all dyed 1 Cor. 15 22. This Apostolike doctrine is as contrary to the Anabaptists as light is to darknesse 2 They hereby weaken if they could the Apostles Argument in Heb. 7 9 10 by Levies paying tithes to Melchisedek in Abraham for a man might cavill that Levi had no life nor being at that time But Paul saith he was in the loines of his father Abraham when Melchisedek met him So say I we all were in the loines of our father Adam when he transgressed If then Levi payd tithes when Abraham did we all brake Gods law when Adam did 3 They hereby weaken as they can the Apostles proofe of our redemption by Christ for he saith that Adam is the figure of Christ that was to come and if through the offence of one many bee dead much more thâ— gift â—y grace by one man Iesus Christ hath abounded unto many and as by one mans disobedience many be made sinners so by the obedience of one shall many be made righteous Rom. â— 14.15 19. Now take away the first namely the transgression of all men in Adam and it overthroweth the latter to weet the righteousnesse and salvation of the world by Christ. 4 They abuse the Apostles words in Rom. 7.1 whence they would proue that the Law given to Adam was given to them onely that knew it namely to Adam and his wife not to thâ—â—r children which knew it not whâ—ras the Apostle speaking to the Romanes spake to them that knew the Law the more to convince them he deneyeth not that God gaue his Law to Adam and his posterity in his loynes The Lord calleth those things which be not as though they were Rom. 4 17 he spake to Cyrus and gaue him promises before Cyrus knew him or was borne into this world Esa. 45 1 5 he promised the land to Abraham and to his seed after him when as yet he had no child Act. 7 5 he made a covenant with Israel not with them onely that stood there that day but with theÌ„ also that were not there that day with them Deut. 29 14 15. And if he did thus imply the children with the parents in other covenants promises how much more did he the like to Adams seed seeing Adam is spoken of not as a particular man but a generall so that his unrighteousnesse was not his owne onely but his childrens also even as Christs righteousnesse whom Adam figured was not his own onely but is communicated with all his children who therefore is the second Adam causing life as the first Adam caused death Rom. 5 1 Cor. 15. 5 Like vanity is in their next words Infants had then no being no life therefore the Law had no dominion over them For so they might elude Pauls argument of Levies paying tithes Heb. 7 9 10 saying Levi had then no being no life therefore he could pay no tithes in Abrahams daies But as the Apostle sayth hee was in the loines of Abraham and so hee payed tithes likewise we were in the loynes of Adam and so we sinned Again in Rom. 7 1 the Apostle speaketh of a man during life who when he is dead his wife is free from his law v. 2. If they will apply this to all sin and sinners then they think when a wicked man dieth the law of God hath no dominion over him any more so there is no punishment by the law of God to be inflicted on sinners after this life But do these vain man think by such sophistry to escape the damnation of hell Doe they not know that after death commeth judgement and that by the law Heb. 9.27 Rom. 2.12.16 Against the Apostles doctrine in Rom. 5. they alleage That we were in Adam not to bring any soule to hell for breach of that