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
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
Psal. 51. Secondly it is another abuse of scripture that they say weake flesh is called sinfull flâ—sh in which Christ came Rom. 8.1 where first they make David no more a sinner at his birth then Christ himselfe contrarie to the whole tenour of this Psalme and contrary to Rom. 5. as is before shewed Then they falsifie the text in Rom. 8.1.3 for the weaknesse there spoken of is in the Law it was weake through the flesh and so not able to saue sinners Thirdly by Flesh there Paul meaneth not the substance of flesh for that vveakneth not the Law nor hindereth mans salvation it is the good creature of God as is the soule or spirit but hee meaneth by flesh our corrupt sinfull state in soule and body for he sayth in verse 8. they that are in the flesh cannot please God If flesh meane our bodily substance then no man living in the body can please God not the Prophets not the Apostles no nor Christ himselfe for he lived in our flesh in our humame nature and the Apostle should speake untruly in the ninth verse yee are not in the flâ—sh Wherefore flesh in Rom. 8. signifieth our unregenerate state as in Genes 6.3 Iohn 3.6 Rom. 7.18 8.5.9 Fourthly it is another falsification when they say sinfull flesh in which Christ came the scripture sayth not in sinfull flesh but in the likenesse of sinfull flesh Rom. 8.3 Fiftly weaknesse or infirmitie as it meaneth not sin but affliction such Christ had such the Apostle tooke pleasure 2 Cor. 12 10 but infirmity as it meaneth sin Christ had not he is opposed herein to the Priests of the Law vvhich had infirmity or vveakenesse Heb. 7 27 28 and 4 15 But David in Psal. 51 confesseth such infirmity if they vvill haue it so called as vvas sinne and iniquity vvhich proveth he was a transgressor from the womb and not vvithout sin as vvas Christ. 6 Christ is said to be made sin for us 2 Cor. 5 21 these words for us the adversaries baulk and omit David vvas not made sinne for us or for any but vvas himselfe conceived in sinne Christ being himselfe no sinner yet vvas hee made sin that is a sinâ—offering for us to purge us and make us the righteousnesse of God in him for the Sin-offering vvas usually called sin in the Law Lev. 4 3 8 14 20 24 c. the Apostle expoundeth it For sin meaning a sacrifice for sin Heb. 10 6 from Psal. 40 thus Christ vvas a sinne that is a sacrifice for sinne but David vvas not so Therefore these places speake not of sinne in one and the same sense but in the contrarie David complaineth of his ovvn sinne and guiltinesse Paul speaketh of Christ his purging David and us all from sinne and guiltinesse by being made a sinne offering for us Their former answer being so apparantly against the truth that David acknowledging sinne they vvill haue it no sinne but weaknesse they devise to darken the light with an other cloud as if David spake not of his own estate but his mothers and then say they it is the curse or punishment for sinne laid upon her Gen. 3 16 where the very words agree with these of Davids c. and it is frequent in Scripture to call punishment for sinne by the name of sinne c. and it is neither Davids sinne nor his mothers that hee heere confesseth to speake properly but his mothers punishment Answ. As a bird in the net so the more they striue the more they are intangled First the whole scope of the Psalme is that David might finde mercie with the Lord for his owne sinnes as any that readeth it may see And that in supplicating to God for grace before and after he should here insert a complaint of his mothers punishment is without any colour of truth But this is the meaning and suteable to his other words that lamenting his actuall transgressions he bewaileth the evill fountaine whence they flowed to weet his natiue corruption which brought forth these ugly trespasses Secondly to let passe how they call Gods fatherly chastisement a curse or punishment they here againe belye the Scripture in saying that the very words in Gen. 3.16 agree with these of Davids For neither the word sin nor iniquitie both which David useth in Psa. 51 are to be found in Gen. 3 16 that Odâ—gos brow may seem to be of brasse vvho shâ—mâ—th not so often and openly to falsifie the text Thirdly it is true that sin and iniquity doe often improperly meane punishment but the proper meaning for fault and guiltinesse is most frequent and whâ—n it signifieth punishment the context manifesteth which it doth not here at all but David before and after bewayleth his sinnes properly Nâ—ither is heere the phrase of bearing sinne and iniquity which is mâ—st usuall when punâ—shment is meant but of being brought forth in iniquity and conceived in sinne and they shâ—w not aâ—y oâ—e place of Scripture vvhere such a phrase signifieth punishment Fourthly as neither sin nor iniquity are used in Gen. 3 16 so the word conception there agreeth not but differeth from the conceiving that David speaketh of in Psal 51 and the difference of the words plainly discovereth these mens ignorance and errour For in Gen. 3 16 Seron is conception with sorrow during the time that the mother goeth with child but in Psal. 51. jacham signifieth conceiving with pleasure for the vvord properly signifieth to be warme or inflamed vvith desire as in the act of generation not of men onely but of cattell also as in Gen. 30 38 39 41. Now nature both of man and beast teacheth all that such conceiving is with delight not with paine and therefore David using such a vvord vvhen he telleth how his mother conceived him cannot in any reasonable mans understanding mean his mothers corporall paines or punisâ—ment as these corrupters of the Scripture doe feigne They proceed and say that David did not sinne in being conceived and borne the soule is the subject of sinne for from the soule or heart commeth wickednesse Mat. 15 19. The soule comes from God the matter of the body from the parents the soule is very good comming from God the body hath not sinned till it be infected with the soule by transgression of a law and seeing thâ—y â—ffirme that the very matter or substance whereof David was made was sinne and that this is it he confessoth in Psal. 51 obserue what will follow â—f this their dream The matter wherof all thâ— sonnes of Adam are made is sinne but Chrâ—st one of the sonnes of Adam after the flâ—sh was made of that matter therefore the matter or suâ—stance of Christs body was sinne If it be wicked to say Christ was a sinner because he was conceived of his mothers suâ—stance as it is so it is no lesse wicked to say David was a sinner because he was conceived of his mothers substance seeing the substance of both the mothers
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
them tell me if he can vvhen he himselfe first fell from his innocencie and became a sinner being none before by what act or transgression of what commandement It is strange that an innocent man should fall from his innocencie and not know when and how Secondly let them say vvhether every child so soon as it beginneth to be a sinner hath not remedy for the sinne by Christ and so whether it it be not capable of repentance faith regeneration c. and consequently of baptisme so soone as it is a sinner Thirdly seeing they insist so much on the perfâ—ction of the ordinances of the new Testament as of the old which thing I willingly grant I desire to know whether as God appointed the eight day for the circumcising of a child after it was borne Christ hath appoynted any day moneth or yeare for a child to be baptised after it is borne If they say none but vvhen the child can manifest repentance and faith then vvhat manifestation hath Christ prescribed vvhether if the child say it repenteth him he beleeveth it is ynough or what rules and ordinances Christ hath given by vvhich vve may certainly know that now and not before or after a child is to receiue baptisme as a repentant and beleeving sinner and let them tell us at what age of their children they or any of them hath first baptised his child unto remission of siâ—s These things are needfull to be known that we may vvalke by rule and being not yet signified to my knowledge in any of their writings I desire for my information and for the better clearing of these controversies that they vvould set down their doctrine touching these poynts For it is required of all parents to bring up their children in the nurture and admonition of the Lord Eph. 6.4 this they cannot doe aright unlesse they know vvhen first they begin to sin and consequently vvhen first they begin to beleeue If they blame a child for sinne vvhiles it is an innocent they commit iniquitie if they keep a child from Christ and Christian baptisme vvhen it is a repentant beleeving sinner which may be so soon as it is a sinner they vvrong their child most sinfully to condemne that vvhich Christ justifieth These things are vvorthy of serious consideration both in respect of our childrens estate and of our owne And now ere I proceed further to answer their cavils I will shew two commandements for the baptising of infants the one given of old to our fathers the other given by Christ. 1. That vvhich vvas once commanded of God and never by him called back is now still to be done as it is vvritten What thing soever I command you obserue to doe it Deut. 12.32 But God commanded the outward seale of his covenant of grace to be given to the infants of his people as in Gen. 17.12.13 He that is eight dayes old shall be circumcised among you c. and my covenant shall be in your flesh for an everlasting covenant And this commandement touching the substance of it and outward sealing of the covenant hath never by him been abrogated Therefore it is still to bee continued and our infants by vertue of that commandement are to haue the seale of Gods covenant The common objection that this proofe is not from Christs testament but from Moses writings is of no weight For Moses wrote of Christ Ioh. 5.46 The Apostles sayd none other things then those which the Prophets and Moses did sâ—y should come Act. 26.22 Christ came not to destroy the law or the Prophets but to fulfill Math. 5.17 Paul proveth our justification by faith in Christ from Abrahams example written by Moses as vvritten not for his sake alone but for us Rom. 4.3 24 Therefore the example of Abrahams infants circumcised is vvritâ—en for us also To manifest this reason more fully I lay downe these particulars 1. That the covenant then made with Abraham vvas the covenant of the Gospell which we now haue 2 That circumcision the seale of the covenant then and baptisme the seale of the couenant now are one and the same in substance The first is proved thus Paul sayth The Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham In thee shall all nations be blessed Gal. 3.8 Agaâ—ne vvhen circumcision was instituted the covenant was Thou shalt be a father of many nations c. Gen. 17.4.5 this promise as belonging to the faith of Christ is applied to our state under the Gospell Rom. 4.13.16.17 and is by Paul there opposed to the Law Moreover the covenant vvith Abraham vvas that the Lord vvould be a God to him and to his seed after him Gen. 17 7. this promise implieth blessednesse to him and them for Blessed is the nation whose God is the Lord Psal. 33.12 and this blessednesse commeth on none by the Law Rom. 4.15 Gal. 3.10.11.12 and that he should be a God unto us and we his people is the summe of the Gospell Heb. 8 10 2. Cor. 6.16 Reu. 21.3 The difference between the fathers and us is that they had the Gospell in promise wee haue the same Gospell in performance Luk. 1.69.70 72.73 c. Act. 13.32.33 26 6. They beleeved in Christ that vvas to come We beleeue in Christ vvho is come Their faith and ours is one in substance Heb. 11. Gal. 3.9 That circumcision and baptisme are also one in substance though differing in outward signe is thus manifested Circumcision was the signe of faith and holines Rom. 4.11 2.29 Col. 2.11 Deut. 10 16. Baptisme is the signe of faith and holinesse Act. 8.37.38 Rom. 6.3.4 c. Circumcision was the first signe and seale of entring into the covenant Baptisme is so now We now being buried with Christ in baptisme are sayd to be circumcised in him Coloss. 2.11.12 vvhich plainly manifesteth them to bee one and the same even as their other sacramentall signes are sayd to be the same that we now haue in respect of the things signified 1. Cor. 10.1.2.3.4 1 Cor. 5.7.8 Forasmuch then as the covenant vvith Abrahaâ— and with us and the seale of the covenant then and now are one in substance it followeth that the commandement then to giue infants the seale of the covenant being never repealed bindeth us to giue them the seale of the covenant at this day The exceptions vvhich the adversaries make of the difference between circumcision and baptisme shall be answered after in their place 2 The second commandement for baptising of infants is in Mark 16.15 Goe preach the Gospell to every creature he that beleeveth and is baptised shall be saved Math. 28.19 Go teach all nations baptising them c. In this commission of Christ are two things the preaching of the Gospell to every creature to all nations and the sealing of the same by baptisme The Gospell belonged to infants they are necessarily implied in the first therefore baptisme belonged to infants
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
the men had that signe of purification according to the nature of the male vvhich vvomen had not so women had another kind of purification according to the nature of the female vvhich men had not Levit. 12. Each â—â—x had their portion in the things that figured their redemption by Christ according to their severall natures Therefore vvhen the outward signe was changed from circumcising to baptising wherof the female is as capable as the male both sexes are baptised Act. 8.12 So infants now are as capable of baptisme as they vvere of circumcision there is nothing therefore to debarre thâ—m from it 3 The law required circumcision to be performed on the eight dâ—y so doth not the law of baptisme Ans What of this the law of baptisme appoynteth no day at all for any shall none therefore be at all baptised The law required the Passover to be kept on the 14 day of the first moneth Exod. 12 The law of Christ appointeth no day vvhen to eat the Lords supper yet it is the same in substance that the Passover was 1 Cor. 5.7 8 so baptism is the same in substance that circumcision was Coloss 2.11 12. and as all may now eat the Lords supper which might then eat the Pascha so all may now be baptised which then were circumcised 4 But when faith is manifested then is baptisme to be performed Ans. Thâ—y meane by manifestation profession with mouth and by then they mean not before that time This is denyed and formerly disproved and they haue no one word of God to confirme their doctrine 2 Though infants manifest no faith by their owne mouth yet the mouth of God manifests them to haue faith in the begining or feed therof because he testifieth them to be holy 1 Cor. 7 14 which is not vvithout faith and testifieth them to haue grace and righteousnes by Christ answerable to the corruption and unrighteousnesse which they haue by Adam Rom. 5. as is before declared Againe thâ—y say Neither circumcision nor baptisme are seales of the covenant of life and salvation that whiâ—h is now the seale was ever the same which is the hâ—ly spirit of promise 2 Cor. 1 22 Ephes. 1 13 4 30. Ans. A bold untruth contradicting the Apostle who calleth the signe of circumcision the seale of the righteousnes of faith Rom. 4 1â— and righteousnesse of faith is life and salvation Gal. 3.11 Ephes. 2 8. and the covenant which circumcision sealed was that the Lord would be their God Gen. 17.7.10 and so he would giue them life and salvation Reu 21.3.4 Whereas they except The Spirit is the scale it is true but they should obsâ—rue that it is an invisible seale in the heart vvhereas Paul speaketh of an outward visible seale which is also a signe and on the body Again the covenant may haue more seales then one so that if the Spirit were an outward seale yet might circumcision be a seale also of the same thing Moses calleth circumcision a signe or token Gen. 17.11 but he no where calleth it a seale yet Paul calleth it a seale because in truth it was so and more then a bare signe For a signe is to make some other thing knowne unto us as the doole-stone or land mark is for distinction of grounds or it is further to put us in minde of things formerly done as the stones at Gilgall vvere for a memoriall to Israell how their Fathers passed through Iordan Ioshu 4.20.21.22 But a seale goeth yet further and certifieth or assureth of any promise or gift Now because circumcision was such a signe as assured unto Abraham his righteousnesse by faith in Christ the promised seed therefore the Apostle rightly calleth it a seale Vpon which ground vve also rightly call the Passover Baptisme and our Lords Supper Seales because they are such signes as certifie and assure us of forgivenesse of sins and of righteousnesse and salvation by Christ. And from this we haue a most certaine ground for the baptisme of infants because baptisme is no more now then circumcision vvas of old namely a signe and seale of righteousnesse by faith And if infants had such a seale under the promise of the Gospell how should it with any colour be denied now under the performance of that promise unlesse we will say Christ hath not confirmed the promises made unto the fathers contrary to Rom. 15.8 2 Cor. 1.20 Further they say There is but two covenants the Law and the Gospell the Old and the New Gal. 4. The old Covenant the Law was made with the children of Abraham after the flâ—sh and had circumcision in their flâ—sh for a signe thereof The new covenant the Gâ—spell is not made but with the one seed Gal. 3.16 that are of the faith of Abraham The children of the flâ—sh are not they to whom this covenant is made Rom. 9.8 the children of the flâ—sh must be but out c. Gal. 4 30. so that the covenant with Abraham and his children after the flesh was not the covenant of life and salvation it was the covenant of worke of the Law c. Ans. In this their plea there is a little truth but much errour and delusion It is true there were but two Covenants the Law and the Gospell There is sophistry and delusion in their saying the covenant of the law was with the children of Abraham after the flesh for as after the flâ—sh meaneth naturall generation so Isaak Iakob and all the Israelites even Christ himselfe was Abrahams child after the flesh Math. 1.1 Rom. 1.3 9.3.4.5 yet were not they aliens from the covenant of the Gospell But as the flâ—sh meaneth corruption of nature Rom. 8.1.8.9 and as men haue no other generation of the Spirit but of the flâ—sh Iohn 3. vers 5.6 in this sense it is true that the children of the flesh are not the children of God Rom. 9.8 and they are under the Law not under the Gospell But this is nothing against the truth we maintaine For Isaak who was Abrahams seed after the flesh in the first sense but after the Spirit and by promise in the second sense hee was circumcised in his infancie Now all the Christian Church are as Isaak children of the promise Gal. 4.28 and our infants though by nature as it is corrupted they be children of wrath Ephes. 2 yet by promise and grace in Christ they are children of God Rom. 5 and therefore are to haue the seale of the covenant of grace in infancie as Isaak had even as by Abrahams justification the Apostle proveth the justification of us all Rom. 4.3.22.23.24 Errour it is that they say Abrahams children had circumcision in the flesh for a signe of the old covenant or Law For first the Law was given by Moses Iob 1.7 many yeares after Abraham and could not disanull the covenant with Abraham or make the promise of none effect as the Apostle plainly teacheth us Gal. 3.17 Christ also sayth Circumcision was
vvrath c. must be borne againe of the spirits or else they cannot see the Kingdom of God Ioh. 3 3.5.6 But the Christian infants dying in infancie shall see the Kingdom of God and not be damned as the adversaries grant therefore by Christs doctrine they are borne again of the spirit and so must needs in some measure haue repentance faith holines vvithout which there is no regeneration Again that infants haue the faith and loue of God in them and regeneration in their measure is thus proved They to vvhom God giveth the signe and seale of righteousnesse by faith and of regeneration they haue faith and regeneration for God giveth no lying signe he sealeth no vaine or false covenants But God gaue to infants circumcision vvhich vvas the signe anâ—â—ale of the righteousnesse of faith and regeneration Gen 17.12 Rom. 4.11 2.28.29 Coloss. 2.11 Therefore infants had consequâ—ntly now haue faiâ—h regeneration though not in the crop or haâ—vest by deâ—laration yet in the bud and beginnings of all Christian graces They that deny this reason must either make God thâ— author of a lying signe and seale of the covenant to Abraham and â—is infants or they must hold that infants had those graces then bâ—t not now both vvhich are wicked and absurd to affirme Or tâ—ey must say that circumcision vvas not the signe and seale of the righteousnes of faith and then they openly contradict the Scripture Rom. 4.11 Moreover as the Apostle in Rom. 5 compareth our naturall estate in Adam and our spirituall estate in Christ so may vvee in this case If wee cannot justly objâ—ct against Gods vvorke in nature but doe beleeue that our infâ—nts are reasonable creatures and are borne not bruit beasts but men though actually they can manifest no reason or understanding more then beasts yea a yong lamb knoweth and discerneth hâ—s damne sooner then an infant knoweth his mother then neiâ—her can we justly object against Gods vvorke in grace but are to beleeue that our infants are sanctified creatures and are borne beleevers not infidels though outwardly they can manifest no faith or sanctification unto us And why should it be thought incredible that God should worke faith in infants If because we know not or perceiue not how it can be let us consider that wee know not the way of our naturall birth and other earthly things Eccles. 11 5. Ioh. 3 8 how then can we know heavenly things If we make question of the power of God nothing is unpossible with hâ—m Hee made all things of nothing he can make the dumb beast speake with mans voyce Numb 22 hee can make the babe in the mothâ—rs wombe to be affâ—cted and leape for joy at the voice of vvords spoken to the mother Luk. 1.44 and can he not also work grace faith holynesse in infants Hath Satan power by sin to infâ—ct and corrupt infants as is before proved and shall nor God haue power to cleanse from corruption and make them holy If we make doubt of the will of God herein behold we haue his promises to restore our losses in Adam by his graces in Christ as he shâ—weth in Rom 5 that he will circumcise our heart and the heart of our seed to loue him Deu. 30 6 we haue the seale of his promise in giving circumcision to infants to signifie and seale the righteousnesse of faith Rom. 4.11 Gen. 17. And we haue assurance of all his promises and of that to Abraham his seed in particular to be confirmed unto us not abrogated or lessened by Christ 2 Cor. 1.20 Luk. 1.72.73 c. Gal. 3.14 c. Wherefore they are but a faithlesse and crooked generation that notwithstanding all that God hâ—th spoken and done in this kinde doe deny this grace of Christ to the infants of his people and the seale or confirmation of this grace by baptisme now as it was by circumcision of old But they proceed to plead against the truth thus Regeneration is a turning from sin to God Rev. 6.11 1 Thes. 1.9 Tit 4.5 Repentance is a sight and knowing of sin by the law a confessing and sorrow for sin c. Faiâ—h is thâ— ground of things hoped for c. Heb. 11.1 and is accompa-with obedience Iam. 2. Let them either now proue that infants are turned from sin see know confesse and sorrow for it beleeue the promises of God c. or they say nothing Answ. They reason ignorantly and perversly not onely against the light of Gods word but of nature As if some brutish person should plead thus A man is a living creature that hath a reasonable soule and the proper affections of a man as he is a man are the facultie of understanding of thinking capablenesse of learning of remembring facultie of reasoning of judging and discerning true and false good and evill of approving and improving of willing nilling of speaking of numbring c. Now let them which affirme that infants are borne men as Christ doth in Ioh. 16.21 proue that infants doe understand do think remember judge discerne good and evill approue will speak c. or else they say nothing Were not such a disputer worthy to be laughed and hissed at who requireth the actuall use and manifestation of humane affections and faculties in infants vvhich are in them but potentially in the seed and beginning and because thâ—y cannot declare these things by their workes therefore he denieth them to be of the generation of mankind or borne men into the vvorld or that they haue the faculties of men at all in them any manner of vvay Even such is the argumentation of these erroneous spirits against the truth of religion For as before they reasoned against the sin transgression and condemnation of Infants contrary to Pauls doctrine in Rom. 5 because infants actually understand not the law nor transgresse against it and will not consider how they are sinners originally in Adam so now also they reason against the grace of Christ in infants and his work of regeneration in them because they cannot outwardly manifest the effects of regeneration or fruits of faith such as the scriptures that they allege do require in older persons wil not understand that these graces are in them through Christ and his spirit but in the beginnings onely as I haue formerly proved and are not in them as in those of full age who by reason of use haue their sences exercised to discerne both good and evill And here I desire to know of the Anabaptists in their next vvritings about these matters first when they thinke that children vvho in their opinion are borne without aâ—y sin begin to be sinners vvhether at 2.3.5.7 or other yeares and vvhen they can justly reproue a child for sin if it shew in vvord deed or gesture any thing contrary to the law of God as if it sweare curse lye disobey parents take anothers goods be froward angry or the likâ— Yea let any of