14.24.25 compared with Psal. 77.16.17 c. and they may see there vvas vvater enough in the clowd and they will not say I think that there vvas no vvater in the sea All outward baptising or washing must be with water or some other liquor If they were not baptised with water vvhat other liquour were they baptised in not vvith bloud as in the Baptisme of suffering death for Christs sake which they impertinently mention Not vvith vvine or strong drinke for they found none such in the wildernesse If they can shew nothing but water to baptise them in let them deny no more for shame that they were baptised with water God spake to our fathers by the Prophets at sundry times or in sundry parts as it vvere by peice meale as the Apostle teacheth Hebrew 1.1 By Moses he shewed how the clowd removed from before Israel and stood behind them as they passed through the sea and gaue them light but vvas darknesse to the Aegyptians and from this fierie cloudie pillar the Lord looking troubled the Aegyptians and took off their charret wheeles that they draue them heavily Exod. 14.19.20 24.25 This being briefly and obscurely told by Moses God after inlargeth by Asaph another Prophet vvho sheweth the manner of it how not onely the vvaters of the sea saw the Lord vvhen they fled and parted but the clouds also from aboue poured out vvater vvhen they rained the skies sent out a sound by thunder c. thus the ground being softned vvith the raine occasioned the charret vvheeles of the Aegyptians sticking in the mire to fall off and hindred their pursuit Psa. 77.16.17 c. After this the Apostle taught by Gods spirit manifesteth the mystery which before was kept secret namely how this passage under the cloud which rained and through the sea was a baptism to the Israelits even as Christian mens washings in rivers or vessels was a baptisme to them And as the manna which Israel ate and vvater from the rock which they drank vvas the same spirituall meat and drink which we haue signified by bread and wine in our Lords supper so their vvashing in the cloud sea and our vvashing in vessels or rivers is spiritually the same baptisme From hence we gather the baptising of our infants by two arguments 1 All our fathers saith Paul were baptised in the cloud and sea therfore say we infants for seeing there vvas no other baptisme but that in the cloud and sea such of our fathers as then vvere infants vvere at that time baptised or else many of our fathers even al the infants of many thousand families vvere never baptised vvhich is contrary to the Apostles doctrine And if infants had baptisme under Moses it cannot vvith any colour of reason bee denied them under Christ. 2. In that the Apostle teacheth us that the extraordinary and temporary sacraments or seales of salvation vvhich Israel had vvere the substance and truth vvhich wee now haue though Moses doth not so express it followeth upon like ground that their ordinary seales namely Circumcision and the Passouer vvere the same in truth and substance vvith baptism and the Lords Supper vvhich vve now haue And being the same as infants had circumcision then so they are to haue baptisme now Secondly vvheras they say that of Moses was called baptisme by comparison as if it were not properly baptisme they swerue from the right way it was as truely and properly baptisme to them as ours is to us though the manner of administration differ even as their Manna and vvater vvere as truly and properly the sacrament of Christs body and blood to them as bread and wine in the Lords supper are to us Otherwise the Apostle should not say truly that hey vvere the same 1. Cor. 10.3.4 Thirdly Noes ark is not called the figure of baptisme as these corrupters of scripture tell us but baptisme sayth the Apostle is a like-figure or antitype 1 Pet. 3.21 So that the saving by water of eight men in the Ark was a type or figure and the saving of a few now by vvater in baptisme is an antitype or like figure both of them figuring salvation by the death of Christ. Fourthly neither do these men set down the reason fully and rightly why they are sayd to be baptised namely because the cloud and sea was their safetie as Noes ark was for though it may in some sense bee granted that these were thâ—ir safetie as baptisme is our safetie for it is sayd to saue us 1 Pet. 3.21 yet properly thâ—y were sayd to be baptised in the cloud and sea because they were in them sacramentally washed from their sins planted together in the likenesse of his death buriall and resurrection as we are now by baptisme Rom. 6.3.4 5. The cloud served them for three users 1. to protect and keep them safe Esai 4.5.6 2 to guide them in the way that they should go Numb 9.17 c. Exod. 13.21 and these two were ordinary 3. to baptise them by powring down water and this was extraordinary and but one time in the red sea for ought we finde And in this respect Paul sayth they were baptised in it Fiftly their last speech of inioyning infants to suffer persecution as well as to baptise them is spoken vvith a wry mouth for as vve enjoyne not infants to bee baptised though we baptise them so can we not enioyne them to suffer persecution But this we say and know as infants are baptitised into Christ so oftentimes they suffer persecution for Christ being with their parents afflicted imprisoned banished c. yea and bereaved of life it selfe so that they haue even the baptisme of blood or martyrdome also Wheras we find mention of whole housholds to haue been baptised by the Apostles from which example it is probably gathered that infants also were baptized Against this they dispute thus 1. There are many housholds in which there are no infants Ans. This is true and it is also true that in many there are infants Therefore this argument is propounded but as probable not as certaine 2 They say It is most sure as the Apostles practised in one houshold so they practised in all But in the Iaylors house they baptised such as they preached the word unto and such as beleeved Act. 16.31.34 and this is most plaine that infants cannot heare nor beleeue c. Ans. It is not most sure but altogether unlikely as themselves I think will acknowledge For there is no likelihood that all housholds to whom the Apostles preached did beleeue every one in them though some did And they grant that none but beleevers were baptised So then if the goodman of the house and the men onely beleeved there none but men were baptised if women onely beleeved they onely were baptised Therfore the Apostles practise was not alwayes alike in respect of the persons that they baptised So for infants such houses as had none wee easily grant
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
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
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
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
and converse civilly with unbeleeving masters 1 Tim 6.1 2 Yea misbegotten children and bastards were not to be put away in respect of civill use for vvho shoâ—ld nourish or bring them up rather then their own parents 2 Sam 11 4.5 12.14.15 c. Thirdly they corrupt the Apostles reason which is not to this effect If you may keep your children then you may keep your wiues But thus your unbeleeving vviues you may keep for they are sanctified unto you because the children vvhich you beget of them are holy and so the holinesse of the children is an argument and proofe that they might still reteyne thâ—ir unbâ—leeving vviues Fourthly they change the Apostles vvord amâ—ssâ— he saith not of unbeleeving vviues that they are holy but sanctified to the beleeving husbands but the children vvere holy Fifâ—ly the sanctification of meats purity of other things mentioned in 1 Tim. 4.5 Tit. 1.15 is not meant of religious sanctification but for civill uses vvhereas the children of beleevers are otherwise holy namely in respect of the covenant of grace and Church of God as is aboundantly proved before by Rom. 5 vvhere as they haue naturally sinne and unrighteousnesse by Adam so they haue holinesse and righteousnesse by the grace of God in Christ. Also by Gen. 17 compared with Rom. 4.11 where Abrahams and all faithfull mens children are with their parents in the covenant of grace and haue the seale of the righteousnesse of faith And upon this ground doth Paul strongly proue the beleevers might keep their unbeleeving wiues because the children which they had by such were by reason that one parent was a Christian holy to wit with holines of the covenant made with the faithful and their seed And in this respect the children of those that are in the covenant are said to be borne unto the Lord and to be his children Ezek. 16.8.20 21. vvheras in the other respect all children in the world are the Lords Exod. 19 5. And so the children of the Church are called the holy seed diffâ—ring heerein from the seed of other peoples Ezra 9.1.2 vvhich if thâ—se opposites had understood they could not thus haue stumbled at the Apostles words and wrested his meaning But they plead further that the Apostle saith not else were your Infants but else were your Children uncleane but now they are holy so that all the children of unbeleevers are as holy by this place as infants c. and so must be baptised Answ. Herein they seek to pervert the straight wayes of God As if they should say God vvhen he made vvith Abraham that everlasting covenant vvhich Circumcision vvas a seale of said not that hee vvould be a God unto him and to his Infants after him but unto his seed Gen. 17 7 so that all the seed of Abraham Ismaelites Edomites c. vvere as holy and as well within the covenant of grace and to be circumcised as the Isâ—aâ—lites vvhich vvere the generation of Isaak But they should obserue that the covenant of mercie passeth from the fathers to the children from age to age even to the thousand generation if they loue God and keep his commandements whereas if they â—urâ—e away and hate him he visiâ—â—th their iniquity Exod. 20.5.6 Ezâ—k 18 9.10.13 Children of beleevers vvhen they are borne of thâ—ir parents and all are borne infants are all in the covenant vvith their parents and vvere of old to be circumcised are now to be baptized If the children be of yeares vvhen their parents enter into the covenant either they assent and enter into covenant vvith them or they dissâ—nt and enter not So Ismaâ—l Abrahams child being taught of his father to keep the vvay of the Lord Genes 18.19 and not disobeying he vvas vvith his father circumcised at thirteene yeares of age Genes 17.25 Likewise all children now assenting unto and vvalking in the faith vvith their parents are to bee baptized at what age soever But vvhen Ismael fell from his obedince then vvas he cast out of Abrahams house and vvas no longer counted for Abrahams seed but in Isaak vvas his seed called Genes 21.10.12 Ismael was still Abrahams seed and child in nature according to the flesh but hee continued not still the childe of the covenant Galath 4.29.30 nor Abrahams seed according to the promise Even so if children of beleevers now being of understanding doe refuse the faith of Christ or fall from it they are to be kept out of the Church or cast out from it and so the seale of grace and salvation belongeth not unto them Ezek. 18 24 2 Chro. 15.2 Matth 3.7.9.10 as it belongeth to all the infants of the faithfull and to all their children of what age so ever that receiue the faith of Christ and abide in it vvith them And these men greatly mistake if they think we hold children are to be baptised or are holy because they are our children by nature for so they are children of vvrath Eph. 2.3 but they are holy and to haue the seale of salvation because God hath graciously accepted them into his covenant with our selues and keepeth them in it untill they fall from faith and obedience of Christ even as wee our selues continue in the covenant whiles we continue in the Christian faith and no longer 2 Tim. 2.12 As we are the children of the first Adam we are all sinners disobedient unrighteous and under condemnation but as vve are the children of the second Adam Christ we are all holy made obedient righteous and heyres of salvation according to the Apostles doctrine in Rom. 5 12 21. Against an other proofe for baptisme of Infants gathered from Pauls words in 1 Cor. 10 1 2 c. vvhere he speaketh of all the Israelits Baptism in the cloud in the sea they struggle vvith little reason or colour of truth For to omit their discourse of Pauls scope in bringing that in vvhich no way cleareth the controverse they tell us 1 That Moses did not at all wash them with water in the cloud and sea 2 Thâ—t this of Moses is called baptisme by comparison as Noahs Arke is called the figure of the Baptisme that saveth us for as the Arke saved those in it from drowning so the Israelites were all under the cloud and in the sea and therein baptized or safeguarded from destruction of their enemies 3 That it pleased the Holy Ghost to say they were baptised in the sea and cloud because the cloud and sea was their safety as Noes Arke was And as Christ saith they are baptized that suffer for his sake So there is as much warrant to enioyne infants to suffer persecution because it is called Baptisme as to baptise them because the clowd and sea is called Baptisme Answ. How many vvrestings and vvindings are in these mens vvords First they say Moses did not at all baptise them with water And why Was there no water thinke they in the clowd and in the sea Let them consider Exod.