Anabaptism Routed OR A SURVEY of the Controverted Points Concerning 1. Infant-Baptisme 2. Pretended Necessity of Dipping 3. The dangerous practise of Re-baptising Together With a particular Answer to all that is alledged in favour of the Anabaptists by Dr. Jer. Taylor in his Book called The Liberty of Prophesying By John Reading B. D. and sometimes Student of Magdalen-Hall in Oxford LONDON Printed for Thomas Johnson at the Golden Key in Saint Pauls Church-yard 1655. To the Right Worshipful Sir WILLIAM BROCKMAN KNIGHT And to his truly vertuous Lady The LADY ANNE BROCKMAN THIS Antiphrastical age perverting terms to contrary meanings calling Truth Falshood Falshood Truth Vertue Vice and Vice Vertue c. not only minds us of Ephesian Wolves and spekers of â—perverse things but evidently shews that the time of which the Apostle warned is not instant but extant The deaf Adders will not be charmed or hearing endure sound doctrine that 's bitter to the wicked but after their own lusts heap up to themselves Teachers like Jeroboams Priests of the lowest of the people having itching ears We have so much experience hereof that we cannot but know that for the loud-crying sms of this Nation proceeding from contempt of his Word and Ministry the Lord hath smitten many tongues and ears with a worse then Egyptian plague a spiritual botch scab incurable itch madness blindness and astonishment of heart so that they hate the light and learning because they would have all like themselves that their ignorance might lie hid in one common darkness unreproved undiscovered all which like a shril Trumpet from the clouds of heaven sounding lowder and lowder gives the alarm to all faithful Ministers to take heed to themselves and to all the stock over which the H. Ghost hath made them overseers spiritually furnished like those repairers of the Temple both for building and defence taking to them the whole armour of God that they may be able to stand I may safely say no one age ever felt such various oppositions of truth Satan seeming in former times but to skirmish but now to storm the beloved City and Tents of the Saints with all his Legions of errours drawn up into one body of all which none more infest or hinder our work then those Moabites and Ammonites who contrary to Gods ordinance have intruded into the work of the Temple pretending to build with us saying with those enemies of Israel We seek your God as ye do Now the noon-tide Devil is on the Stage in his last scene whose part is if it were possible to deceive the very Elect. To which no ordinary dress can now fit him or his Ministers it must be and so is some close semblance of sanctimony in which the Saints delight without which Satan could not easily take them with which he often doth whilst incautiously credulous they are deceived by those whom they esteemed good The hunters of Ostriches used to dress themselves up with their feathers imitate their motions and scatter grains of seeds before them so the false Apostles deceitful workers seduce by transforming themselves into Apostles of Christ Ministers of righteousness scattering out of their delightful bags seeds of dangerous Heresies and Schisms Why I undertook this polemical task you know who were present at my first imbarquing in this controversie as also many of my reverend brethren who afterwards importuned me to the first part hereof If any ask why it comes out so late to publike view let the false Zibaes answer I can conjecture but not resolve it is now about two years since it was much desired fairly promised and accordingly sent to one Press where the children were come to the birth and there was no strength to bring forth Why I write after so many so much more able to defend the truth might possibly put me to the Oratours quaereâ— What is left for me to do but new adversaries arising giving fresh assaults and impudently affronting and challenging me in my publike charge to answer them what could I have answered the Lord if seeing the Wolf coming into the fold I had withdrawn or betrayed the soule of myâ— Auditors who might possibly have thought our cause deserted for which none durst plead All lovers of truth owe it respective defence and too much caution cannot be in things of so great moment as salvation of souls No man rationally asketh What need we two eyes who can see with one I am far from pleading universality for defence or multitudes for Patronage of truth let our adversaries reckon themselves many and think that Illes Defendit numerus junctaeque umbone Phalanges They have many Writers but if the cause be weighed by Scripture and solid reason then as Elisha said they are more with us then with them yet I heartily wish that many more would shew themselves on our part and neither betray the truth by their silence who can seasonably and ably speak in its defence nor encourage the adversaries thereof by such a Laodicea-like lukewarmness as shews a dangerous symptome of neutralitie For my part I cannot but be conscious of much disabilitie yet dare not but endeavour to defend the truth for this let whoso will condemn or acquit me God is all-sufficient Such as these endeavours are I submit to the judgment of the Church of God the pillar of truth and dedicate them to you who love the truth and by Gods assistance will not be negligent to put you alwayes in remembrance of these things though you know them and be established in the present truth yea I think it meet as long as I am in this Tabernacle God alone gives the encrease To him be glory in the highest and on earth peace good will towards men to you and yours constancie in the truth and happiness temporal and eternal which is the daily prayer of Decemb. 8. 1653. Your faithful and affectionate Servant in the Lord Jesus JO. READING The Preface to the Christian and Candid Reader GGood Reader know that as I was addressing my self to discharge a publike Engagment for writing something in answer to certain Objections made against Paedobaptism there came to my hand from a friend a Treatise under this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Liberty of Prophesying c. in the 18 section whereof I finde A particular consideration of the opinion of the Anabaptists In which part of this Florelegie or flowers and selected points of Divinity are not onely some stingy expressions but also such a wilful or incautious collection of wilde Vines as may cause the children of the Prophets not unjustly to cry Mors est in ollâ It was truly reported by some judicious Divines who had perused the same that there are many dangerous stumbling-blocks to weak Christians and subtil arguments for defence and animation of the Anabaptists being cloathed
unto them we undertake not to make the truth evident to every gain-sayer and despiser thereof but say of such an one as Elisha for his servant at the beleaguered Dothan 2 King 6. 17. Lord I pray thee open his eyes that he may see The most manifest light of the Gospel had not evidence enough with the Pharisees whom Christ pronounced blind and it concerned them chiefly which he said they have winked with their eyes c. an unbeliever may doubt of any truth and then it is not evident to him The old Academicks were wont to question the testimonie and evidence of their own senses with a quid si falleris being not confident of the truth of that they saw with their eyes and heard with their ears Carneades doubted of all things yet certainly many things were evident of themselves to those who could and would see and know manifest truths though not to him 4. They who deny convincing evidence in Gods Word not only erre not knowing the Scriptures but tacitely accuse the Wisdom and Providence of God for mans salvation of insufficiencie for how shall matters of controversie concerning faith and manners be decided without sufficient evidence and if you think there is not sufficient evidence in Scripture to keep us from errour and to direct us in the way of truth and salvation in what other rule or testimonie will you place such evidence as you would have what in Traditions and unwritten verities where shall we feek these among our adversaries nay but no man can be edified by that which is destructive or in Enthusiasms and Revelations but what evidence can there be in those things whose authority cannot be proved and whose truth cannot be infallible nothing less then that which cannot be false can be the ground of faith and religion whatsoever falleth below that supreme certaintie is but opinion at most Now the Word of God only is infallible because he cannot lye Tâ—â— 1. 2. and therefore his Word is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 2 Tâ—â— 3. 16 17. 5 If it be rejoined that in our present question and some other cases the Scripture saith nothing expresly and positively to evidence the truth I answer 1 with Tertullian I am confident to say that the Scriptures themselves were so disposed by the will of God that they might administer matter to Hereticks seeing that I read there must be Herefies which could not be without Scriptures 2 That is Scripture truth which the Scripture proposeth or enjoineth by necessary consequence though not in express words and whosoever disbelieveth or disobeyeth that so far he rejecteth the Scripture in his errour and ignorance of Scripture So the Sadduces denyed the resurrection of the dead among other vain arguments so principally a non scripto because Moses whose writings only they received did not in terminis or express words and syllables say the dead shall rise again now though that is true Moses did not expresly say so yet our Saviour told them that therein they erred not knowing the Scriptures Mat. 22. 29. where he meaneth not express words of Scripture but necessary consequence for certainly they knew the express letter yet thought they had not evidence enough from Scripture because they found nothing there in terminis against their errour which Christ yet justly chargeth on them Ye do erre not knowing the Scriptures as touching the resurrection of the dead have you not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob Well what express Scripture is here to prove the resurrection of the dead that Christ should charge those that denyed the same with errour and ignorance of Scriptures Truly no more then we find for Infant-baptism in appearance much less yet thus he who could not be deceived chargeth them because denying necessary consequence they required express words now the consequence was thus God is not the God of the dead but of the living therefore the dead shall rise again To the folding up of all I might repeat sundry things which as necessarily conclude our Infant-baptism as Infants circumcision into the same faith Gods Covenant with Abraham and his spiritual seed that is all Beleevers Christs honouring Infants with sacred embraces proposing them as heirs and patterns designed for the Kingdome of heaven the extent of Gods federal promise to us and our children childrens capacitie of the inward baptism signified in the external sign whole Families and Nations baptized of which children are and ever were a great part Christs absolute command to baptize all Nations without any tittle of exception to Infants Infants federal and ecclesiastical holiness by their parents and their own right But that I would not be irksom to the prudent and pious Reader to whom I heartily wish a right understanding in all things constancie in the truth and unitie of the holy Spirit that we may all meet in Gods eternal kingdom of glory AMEN A SURVEY OF The Controverted Points CONCERNING INFANT-BAPTISM c. THE SECOND PART CHAP. I. Infants of Christian Parents ought to be baptized I Need not be long in describing this Sacrament only I say that Baptism is a Sacrament of the New Testament succeeding Circumeision the Seal of the Old appointed by Christ for our Inlet into his Church our implantation into Him and the similitude of his death and resurrection in which the water sanctified by the word representeth the blood of Christ sealeth and exhibiteth to the Elect all the benefits of his inestimable merits death passion and resurrection to our regeneration remission of sins and cleansing our bodies and souls from them all though not presently so that we have no sin yet so as that believing in Christ we have no guilt of original or actual sin imputed to us to condemnation for the water by the Ordinance of God touching the body the Spirit of Jesus baptizeth body and soul. Hence Baptism is said to save us 1 Pet. 3. 21. the end of Baptism is that being baptized we might be illuminated being illuminated we might be adopted sons of God being adopted we might be perfected that we may become immortally blessed In our being baptized in the Name of the Father the Son and the Holy Ghost we do as it were by a solemn Oath or Covenant declare and protest that we are wholly devoted to one God in Trinity of Unitie and God on his part herein testifieth that by this Seal of his Covenant he receiveth us into the participation of his free mercies in Christ and into the holy communion of his Church the body of Christ I Joh. 5. 7 8. The Protestant Church holdeth That the subject of Baptism are all they who either are
not to suffer sin to reign in our mortal bodies he saith not Let not flesh and blood the natural man live any longer or any more be active but Let not sin reign c. for Christ came not to destroy our nature but to correct our depraved will and affections 3 There is not in all the New Testament any one precept or example for rebaptizing therfore it ought not to be done the constant judgment and practice of the Church of Christ being to the contrary it is neither commanded in the institution of baptism nor in any Scripture admitted nor is it tolerable by any necessary consequence as is the contrary Johns baptism and Christs were one whatever Jesuites pretend to the contrary Apollos knew only Johns baptism Act. 18. 25. that is the doctrine of John Baptist we read not that Apollos or any other mentioned in Scripture was rebaptized no not any of Johns Disciples coming to Christ and his magistery which had surely been done had Christs baptism and Johns been different in substance and had it been done we should have had in Scripture either some express proof for the same or something so layed down that we might by good consequence have gathered the same which nowhere appeareth but as hath been said the Apostle recalleth penitent sinners once baptized unto the comfort of that which they had once received in baptism 1 Cor. 6. 11. 1 Cor. 12. 13. Gal. 3. 27. Circumcision was only once administred but was perpetual and everlasting and under the Law sinners were to return unto the Lord by true repentance compare Jer. 11. 3 4. Jer. 4. 1 2. c. with Jer. 18. 8 c. Ezek. 18. 31 32. Isa. 55. and the principal cause why circumcision was not iterated was Gods divine ordinance and institution the impressed character was secondary on Gods part it ever remained sure to which after their forsaking his covenant into which they had been once sealed he recalled them not to a susception of a new or the same seal iterated but only to repentance as to humble them so to shew that the fault and failing of the fruits and effects thereof which should have appeared in their newness of life was wholly on their parts not on Gods who is unchangeable and the same for ever So hath he appointed it in our sins after baptism I further add that those Christians which had apostated to the most pernitious heresie of Arrians denying the deitie of Christ by the judgment of the Catholick Church if they returned to her were not to be rebaptized but to be received again into the Church and communion thereof by repentance as hath been proved 5 All they that are baptized into the similitude of Christs death and resurrection are but once to be baptized but all they that are baptized according to Christs Institution In the name of the Father and the Son the H. Ghost are baptized into the similitude of Christs death and resurrection therefore they are but once to be baptized and thus the Church hath ever clearly judged The major is proved because Christ dyed and rose again but once Rom. 6. 3 4 5 9 10. we being therefore baptized into the similitude of his death and resurrection ought to be baptized but once seeing that pluralities of baptisms or baptizings cannot answer in similitude to his death and resurrection who dyed and rose again but only once for our justification Rom. 4. 25. Heb. 8. 25 26 28. Again we are buried with Christ by baptism Rom. 6. 4. but Christ was but once buried therefore neither ought we to be baptized any more then only once How then shal we be renewed after our falling into sin the Apostle saith Gal. 6. 1. Restore such a one but how he saith noâ— baptize him again no but godly sorrow saith he 2 Câ—â— 7. 10. worketh repentance to salvation for we must still remember that baptism is the ordinary gate and entrance into Christs Church which stands like that brazen Sea at the entrance into the Temple 1 King 7. 39. in which our sins are washed away and remitted by Christ so not that they should be no more but that they shal be no more imputed and therfore all this life long we have need of daily repentance because we daily fal into some sin repentance being a condition of Godspronouncing pardon to the sense of our consciences which he sealed to us in our baptism and so we may understand that which Christ said to Peter Joh. 13. 10. He that is was'd needeth not save to wash his feet We are washed from our sins by baptism because though we are in respect of the meritorious cause cleansed from them only by the sacred blood of Christ 1 Joh. 1. 7. 1 Pet. 1. 19. Heb. 9. 14. Rev. 1.5 yet baptism being the ordinary external seal and instrumental cause for the application thereof as also in respect of the analogie between the sign and the thing signified that is often ascribed to the sign which is proper to the thing signified to wit the bloud and merit of Christ sealed to us in baptism therefore we need no more clearing by iteration of baptism but only as it were washing our feet that is our vitious affections and failings by daily repentance that it may please God to pronouce to our consciences the remission of our sins which grieve and displease us There is but one Lord one faith one baptism Eph. 4. 5. That which the holy Ghost testifieth is but one as one Lord one Faith one Baptism no man may multiply iterate or make more But the holy Ghost testifieth that there is but one God one Faith one Baptism Therefore no man may iterate or make them more neither is it any better then a meer illusion of holy Scripture to distinguish between the Sacrament and the administration thereof by saying there is but one baptism but there may be many baptizings of one and the same person the Apostle saying there is but one not only in the unity of substance dispensation and effect but also in respect of lawful use or reception by one and the same person otherwise he must contradict himself who saith we are baptized into the similitude of Christs death which is but only one and once suffered Indeed it is said of the other seal as oft as ye do this 1 Cor. 11. 26. but not one word in Scripture can be found more then once baptizing but the Apostle mentioning baptism joins it with things incapable of multiplication or pluralitie one Spirit one body of Christ the Church one hope of our calling metonymically put for the thing hoped for that is eternal life which is essentially but one one Lord one Faith that is one doctrine of faith Gal. 1. 6 7 8. Jud. 3 or objectively one truth of God one Christ shewing that there ought to be no more baptisms then faiths Christs or Gods if therefore said Optatus you give another
consequence is solemnity Would you have our fall in Adam and repair in Christ run literally parallell even to circumstances But what manner of arguing this were we have often said How many ridiculous consequences would you thence inferre concerning a man a woman and a Serpent and no more in the Scene a garden a fruit c. But remembring that we are speaking of sacred things we resolve that a Sacrament which is instituted of God to this end that it may be a solemn receiving into the Church and a severing or sign of distinguishing the whole Church all her parts from all other Sects ought to be ministred solemnly that others may take notice of the same and that it may be the stricter bond to the baptized when they come to years to hold them into saith obedience renunciation of the world impious desires and carnall affections into which condition they were solemnly and before many witnesses admitted by baptism And it is you say too narrow a conception of God Almighty because he hath tied us to the observation of the Ceremonies of his own institution that therefore he hath tied himself to it We never had that conceit you mistake the matter we say not that God is tied to his own Ordinances as if he could no otherwise save any but that we are tied to Gods Ordinances because they are the revealed will of God which man is bound to obey And though God be the most free Agent and not tied yet it doth not hence follow that baptism is not the ordinary means of regeneration to which we are tied God hath not in your sense tied himself to the baptism of persons in years as may appear in the penitent thief who unbaptized was saved Luke 23. 43. It is so in his other ordinances It pleased God by the foolishness of preaching to save them that believe 1 Cor. 1. 21. Therefore ordinarily faith is by hearing the word Rom. 10. 17. yet God hath not so absolutely tied it to preaching but that he could at his pleasure convert Saul breathing threatnings Acts 9. Neither is he tied to the Eâ—charist would you conclude hence that men and women of years are not tied to be baptized hear the word or receive the Lords Supper because God and his free grace are not tied to these externall and ordinary means If not what meaneth that your medium God hath not tied himself and what can it more conclude against Infants baptism then against the baptism hearing receiving the Eâ—charist by persons of years Yet we affirm that when God made the promise to Abraham being willing more abundantly to shew to the heirs of promise the immutability of his councell confirmed it by an oath that by two immutable things in which it was impossible for God to lie we might have a strong consolation c. Heb. 6. 17 18. In which sense God hath bound himselfe to make good to us all that which the Seals of his Covenant by himself appointed hold forth unto us But you add Many thousand ways there are by which God can bring any reasonable soul to himself We answer The admitting of the one is not always the excluding of all other and we question not Gods power herein but his will here is an Ignoratio elenchi What think you of the validity of that Argument which is from Gods power to his will He can open the eys of the blind and convert the hearts of temporizers and professed enemies of his Church and Truth I would I were assured that he would now do so But you say nothing is more unreasonable then because he hath tied all men of years and discretion to this way therefore we of our own heads shal carry infants to him that way without his direction Here is again a fallacious arguing You take the thing in question for your medium The question is Whether baptism of Infants he a divine or humane institution upon which dependeth wholly whether we ought oâ—ught not to baptize Infants Now you would prove that we ought not to carry infants to Christ by baptism because he appointed or directed us not so to do but as you say we do it of our own heads Nay but confining sacramentall administrations to such time age or other circumstance by Christ never limited or enjoyned it will-worship and mans invention This your conceit is so poor and low that a puny Sophister would be ashamed of it Onely this you say that God hath as great a care of Infants as of others c. Here is another argument as feâ—ble as the fore-going What because God hath as great a care of them as of others therefore we must have no care of them in the application of the ordinary means so hath he a care for their bodily preservation and sustenance doth that prove that we ought not to feed or cloath them God respectively careth for all the Creatures he giveth to the beast his food Psal. 147. 9. Were it good Georgicks to say Trouble not your self to fodder your cattle or loose them from their stall that they may drink Who knoweth not that God hath appointed ordinary meane although he can do it without such means and though he say not that he will not otherwise preserve them but leave them to the dictates of common reason to conclude God you say will by his own immediate mercy bring them thither where he hath intended them but to say that therefore he will do it by an externall act and ministery is no good Argument c. Prove that one Assertion That God will by his own immediate mercy save Infants and have no means used thereto and you have the Cause but Christ hath appointed baptism for the ordinary means to bring people into his visible Church that they may be saved that he doth otherwise that is by an immediate act of mercy save some to whom his all-disposing providence hath not given time or means as in Infants dying before they were or could be baptized this varietâ— not the Rule for our question is not concerning them and to say that therfore he will do it by an external act because he will save them or bring them thither whither he hath intended them by his own immediate mercy is no good Argument you may lay your life oâ—'t Immediatly signifieth without means so that Immediately by means is a contradiction in the adject this were to my sense so farre from a good argument that I should doubt whether such a Disputant were awake or not Immediatly by an external act and ministery none of ours ever so reasoned And why cannot God as well do his mercies to infants now immediatly as he did before the institution either of circumcision or baptism Once again we say We question not Gods power truly nor his will in many Infants dying before they could be baptized the question is whether we may or ought according to Gods revealed will baptize them
But you say A wicked adulterous generation seeketh after a signe c. Possibly Mr. Fisher at his Ashford-conference was beholding to you for this opprobrie and abuse of holy Scripture but we entreat you seriously and timely to consider the severity of the Judge who hath said concerning any that take his name in vain I will not hold him guiltlesse and whether pernicious playing with holy Scripture and willfull perverting the sense thereof fall not under the sentence of self-destruction consider the terrors which Christ useth Matth 12. 38. 39. and Matth. 16. 4. the thing which the Scribes Pharises required was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word though it signify divers things as may appeare by comparing Mat. 14. 3. 26. 48. Luk. 2. 12. Rom. 4. 11. 2. Thess. 3. 17. yet is it more then manifest that they required a miracle and that extraordinary and above all those divine works of Christ which hitherto they had ever seen as casting out devils raising the dead c. they required a signe from or out of heaven Matth. 16. 1. Mark 8. 11. and then Christ answered a wicked and adulterous generation seeketh after a signe that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wonder which words are often joyned to expresse the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly signifies a prodigie or monster Suidas gives it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeter ordinariamrationem formatum praeter naturam genitum such a signe as begetteth admiration and amazement in the beholders and so the Syriack Joh. 4 48 expresseth it by a word comming of that verbe which signifieth to be amazed or very much to admire now I appeale to your conscience do we seek any such signe or miracle from heaven when we bring children to be baptized is not this froathy Rethorick you confesse baptisme to be the ordinary inlet into the kingdome of heaven and is an ordinary thing a signe or miracle consider also the persons of whom Christ spake they were a wicked and an adulterous generation for though they pretended to be Abrahams children yet neither heiring him in faith or works but degenerating from him they deservedly heard ye are of your father the devil if this present generation be such consider who makes it so and whether you have any commission to judge them wicked who professe true faith and obedience to Jesus Christ and his holy gospel in all things that any shall or can make appeare to us to be the truth But you say The truthâ—out is this argument is nothing but a direct quarrelling with almighty God The untruth of this assertion is so evident that it were but lost labour to bestow more words to refute it Now since there is no strength in the doctrinall part c. I appeale to the judicious reader let him judge what strength hath appeared in your oppositions concerning the words which you here multiply to little if any purpose I shall say no more but onely marke the strength of the pleaders present argument the sum whereof is Some Apostolicall traditions were pro loco tempore accommodate to place and time as the forementioned love feasts saluting with an holy kisse anointing the sick absteining from blood c. therefore no Apostolicall traditions passed an engagement upon following ages We answer we contend not for any such traditions as were pro loco tempore yet doth it not follow that because all Apostolicall traditions engage not posterities therefore none do as in that instance concerning the sabbath I suppose you will accord with us But you say Because other parallel expressions of Scripture do determin and expound themselves to a sense that includes not all persons absolutely but of a capable condition as Adorate eum omnes gentes psallite Deo c. Suppose all that granted what then you would inferre that infants have not a condition capable of baptisme because some other places of Scripture are relating to capahcity what makes this against the baptisme of infants who beeing within Gods covenant are therefore capable of the feal thereof as they were under the law although even then the Scripture saying psallite Deo omnes c. said that to those only who could sing to God and praise him and not unto infants of eight-dayes old to be circumcised who know's not that God commanded severall things with respect to severall capacities doth the incapacity in respect of one command conclude an incapacity of all women were not capable of circumcision nor of the office of teaching in the congregation nor of execution of priestly offices yet they also could and ought to sing to the Lord and were of that part of nations commanded to praise the Lord. Psal. 148. 12. Psal. 149. 3 5. Exod. 15. 20 21. â—udg 5. 1. Infants had not a capacity of singing praises to God they had of circumcision and therefore they were then circumcised though they could not sing infants cannot sing now therefore that precept sing unto the Lord c. concerneth them not for present but they can be baptized as such therefore that precept baptise all nations reacheth unto them you say more As for the conjecture concerning the family of Stephanas at the best it is but a conjecture and besides that it is not proved that there were children in the family yet if that were granted it followes not that they were baptized because by whole families in scripture is meant all persons of reason and age within the family Admit that to be conjectural and we take it for no more yet it is no light conjecture the Syriac gives it filij domus â—jus omnes speaking of the keeper of the prison Act. 16. 33. that children were baptized with the rest of the family for though â—â— there also may signify any domestick yet certainly it signifieth a child also and children were usually domesticks but it can be no more then a light conjecture of Anabaptists that there were no infants in this family or that of Stephanas which Paul baptized howsoever it can be no conjecture but certaine truth that in all nations there ever were and still are a great part infants and it is more then conjecturall that the Apostles did as Christ commanded them saying baptize all nations as for that which you say in Scripture is meant all persons of reasons and age within the family because it is said that the ruler at Capernaum believed and all his house is that proposition universall doe you affirme that by whole families is ever meant all persons of age within the family and such only if so your assertion is apparently false but if your proposition be particular it falleth short of our cause for what can it hurt it if by all or whole families in Scripture sometimes is meant all persons of reason and age deale ingenuously then do you affime that by whole or all the Scripture doth alwayes meane persons